Matthew 5:38

at nothing more is meant here than a small hill or eminence. Had he been on a high mountain they could not have heard; and, had he been at a great distance, he would not have sat down. See the note on Mat 5:14 . And when he was set - The usual posture of public teachers among the Jews, and among many other people. Hence sitting was a synonymous term for teaching among the rabbins. His disciples - The word μαθητης signifies literally a scholar. Those who originally followed Christ, considered him in the light of a Divine teacher; and conscious of their ignorance, and the importance of his teaching, they put themselves under his tuition, that they might be instructed in heavenly things. Having been taught the mysteries of the kingdom of God, they became closely attached to their Divine Master, imitating his life and manners; and recommending his salvation to all the circle of their acquaintance. This is still the characteristic of a genuine disciple of Christ. Verse 3 Blessed are the poor in spirit, etc. - Or, happy, μακαριοι from μα or μη, not, and κηρ, fate, or death: intimating, that such persons were endued with immortality, and consequently were not liable to the caprices of fate. Homer, Iliad i, 330, calls the supreme gods, Θεων μακαρων, the ever happy and Immortal gods, and opposes them to θνητων ανθρωπων, mortal men. τω δ' αυτω μαρτυροι εστων Προς τε Θεων μακαρων, προς τε θνητων ανθροπων "Be ye witnesses before the immortal gods, and before mortal men." From this definition we may learn, that the person whom Christ terms happy is one who is not under the influence of fate or chance, but is governed by an all-wise providence, having every step directed to the attainment of immortal glory, being transformed by the power into the likeness of the ever-blessed God. Though some of the persons, whose states are mentioned in these verses, cannot be said to be as yet blessed or happy, in being made partakers of the Divine nature; yet they are termed happy by our Lord, because they are on the straight way to this blessedness. Taken in this light the meaning is similar to that expressed by the poet when describing a happy man. Felix, qui potuit rerum cognoscere causas: Atque metus omnes et inexorabile Fatum Subjecit pedibus; strepitumque Acherontis avari! Virg. Geor. ii. v. 490 Which may be thus paraphrased: - "Happy is he who gains the knowledge of the first cause of all things; who can trample on every fear, and the doctrine of inexorable Fate; and who is not terrified by death, nor by the threatened torments of the invisible world!" Poor in spirit - One who is deeply sensible of his spiritual poverty and wretchedness. Πτωχος, a poor man, comes from πτωσσω, to tremble, or shrink with fear. Being destitute of the true riches, he is tremblingly alive to the necessities of his soul, shrinking with fear lest he should perish without the salvation of God. Such Christ pronounces happy, because there is but a step between them and that kingdom which is here promised. Some contend, that μακαριοι should be referred to πνευματι, and the verse translated thus: Happy, or blessed in spirit, are the poor. But our Lord seems to have the humiliation of the spirit particularly in view. Kingdom of heaven - Or, των ουρανων, of the heavens. A participation of all the blessings of the new covenant here, and the blessings of glory above. See this phrase explained, Mat 3:2 (note). Blessed are the poor! This is God's word; but who believes it? Do we not say, Yea, rather, Blessed is the rich? The Jewish rabbins have many good sayings relative to that poverty and humility of spirit which Christ recommends in this verse. In the treatise called Bammidbar Rabbi, s. 20, we have these words: There were three (evils) in Balaam: the evil eye, (envy), the towering spirit, (pride), and the extensive mind (avarice). Tanchum, fol. 84. The law does not abide with those who have the extensive mind, (avarice), but with him only who has a contrite heart. Rabbi Chanina said, "Why are the words of the law compared to water? Because as waters flow from heights, and settle in low places, so the words of the law rest only with him who is of an humble heart." See Schoettgen. Verse 4 Blessed are they that mourn - That is, those who, feeling their spiritual poverty, mourn after God, lamenting the iniquity that separated them from the fountain of blessedness. Every one flies from sorrow, and seeks after joy, and yet true joy must necessarily be the fruit of sorrow. The whole need not (do not feel the need of) the physician, but they that are sick do; i.e. they who are sensible of their disease. Only such persons as are deeply convinced of the sinfulness of sin, feel the plague of their own heart, and turn with disgust from all worldly consolations, because of their insufficiency to render them happy, have God's promise of solid comfort. They Shall Be comforted, says Christ, παρακληθησονται, from παρα, near, and καλεω, I call. He will call them to himself, and speak the words of pardon, peace, and life eternal, to their hearts. See this notion of the word expressed fully by our Lord, Mat 11:28 , Come Unto Me all ye who are weary and heavy laden, and I will give you rest. Verse 5 Blessed are the meek - Happy, οι πραεις, from ῥαος, easy, those who are of a quiet, gentle spirit, in opposition to the proud and supercilious Scribes and Pharisees and their disciples. We have a compound word in English, which once fully expressed the meaning of the original, viz. gentleman; but it has now almost wholly lost its original signification. Our word meek comes from the old Anglo-saxon meca, or meccea, a companion or equal, because he who is of a meek or gentle spirit, is ever ready to associate with the meanest of those who fear God, feeling himself superior to none; and well knowing that he has nothing of spiritual or temporal good but what he has received from the mere bounty of God, having never deserved any favor from his hand. For they shall inherit the earth - Or, την γην, the land. Under this expression, which was commonly used by the prophets to signify the land of Canaan, in which all temporal good abounded, Jdg 18:9 , Jdg 18:10 , Jesus Christ points out that abundance of spiritual good, which was provided for men in the Gospel. Besides, Canaan was a type of the kingdom of God; and who is so likely to inherit glory as the man in whom the meekness and gentleness of Jesus dwell? In some good MSS. and several ancient versions, the fourth and fifth verses are transposed: see the authorities in the various readings in Professor Griesbach's edition. The present arrangement certainly is most natural: 1. Poverty, to which the promise of the kingdom is made. 2. Mourning or distress, on account of this impoverished state, to which consolation is promised. And 3. Meekness established in the heart by the consolations received. Verse 6 They which do hunger and thirst - As the body has its natural appetites of hunger and thirst for the food and drink suited to its nourishment, so has the soul. No being is indestructible or unfailing in its nature but God; no being is independent but him: as the body depends for its nourishment, health, and strength upon the earth, so does the soul upon heaven. Heavenly things cannot support the body; they are not suited to its nature: earthly things cannot support the soul, for the same reason. When the uneasy sensation termed hunger takes place in the stomach, we know we must get food or perish. When the soul is awakened to a tense of its wants, and begins to hunger and thirst after righteousness or holiness, which is its proper food, we know that it must be purified by the Holy Spirit, and be made a partaker of that living bread, Joh 8:48 , or perish everlastingly. Now, as God never inspires a prayer but with a design to answer it, he who hungers and thirsts after the full salvation of God, may depend on being speedily and effectually blessed or satisfied, well-fed, as the word χορτασθησονται implies. Strong and intense desire after any object has been, both by poets and orators, represented metaphorically by hunger and thirst. See the well-known words of Virgil, Aeneid iii. 55. - Quid non mortalia pectora cogis, Auri sacra Fames! "O cursed hunger after gold! what canst thou not influence the hearts of men to perpetrate?" How frequently do we find, inexplebilis honorum Fames-Sitiens virtutis-famae Situs, the insatiable hunger after honor, a thirst for virtue, thirst after fame, and such like! Righteousness here is taken for all the blessings of the new covenant - all the graces of the Messiah's kingdom - a full restoration to the image of God! Verse 7 The merciful - The word mercy, among the Jews, signified two things: the pardon of injuries, and almsgiving. Our Lord undoubtedly takes it in its fullest latitude here. To know the nature of mercy, we have only to consult the grammatical meaning of the Latin word misericordia, from which ours is derived. It is composed of two words: miserans, pitying, and cor, the heart; or miseria cordis, pain of heart. Mercy supposes two things: 1. A distressed object: and, 2. A disposition of the heart, through which it is affected at the sight of such an object. This virtue, therefore, is no other than a lively emotion of the heart, which is excited by the discovery of any creature's misery; and such an emotion as manifests itself outwardly, by effects suited to its nature. The merciful man is here termed by our Lord ελεημων, from ελεος, which is generally derived from the Hebrew חיל chil, to be in pain, as a woman in travail: or from ילל galal, to cry, or lament grievously; because a merciful man enters into the miseries of his neighbor, feels for and mourns with him. They shall obtain mercy - Mercy is not purchased but at the price of mercy itself; and even this price is a gift of the mercy of God. What mercy can those vindictive persons expect, who forgive nothing, and are always ready to improve every advantage they have of avenging themselves? Whatever mercy a man shows to another, God will take care to show the same to him. The following elegant and nervous saying of one of our best poets is worthy of the reader's most serious attention: - "The quality of mercy is not strained; It droppeth as the gentle rain from heaven Upon the place beneath. It is twice blessed; It blesseth him who gives, and him who takes: 'Tis mightiest in the mightiest: it becomes The throned monarch better than his crown It is an attribute of God himself; And earthly power doth then show likest God's, When mercy seasons justice. - Though justice be thy plea, consider this, That, in the course of justice, none of us Should see salvation. We do pray for mercy; And that same prayer doth teach us all to render The deeds of mercy. - Why, all the souls that are, were forfeit once: And he who might the 'vantage best have took Found out the remedy. How would you be, If He who is the top of judgment should But judge you as you are? O! think on that; And mercy then will breathe within your lips, Like man, new made How shalt thou hope for mercy, rend'ring none?" In the tract Shabbath, fol. 151, there is a saying very like this of our Lord. "He who shows mercy to men, God will show mercy to him: but to him who shows no mercy to man, God will show no mercy. Verse 8 Pure in heart - In opposition to the Pharisees, who affected outward purity, while their hearts were full of corruption and defilement. A principal part of the Jewish religion consisted in outward washings and cleansings: on this ground they expected to see God, to enjoy eternal glory: but Christ here shows that a purification of the heart, from all vile affections and desires, is essentially requisite in order to enter into the kingdom of God. He whose soul is not delivered from all sin, through the blood of the covenant, can have no Scriptural hope of ever being with God. There is a remarkable illustration of this passage, quoted by Mr. Wakefield from Origen, Contra Cels. lib. vi. "God has no body, and therefore is invisible: but men of contemplation can discern him with the heart and understanding. But A Defiled Heart Cannot See God: but He Must Be Pure Who Wishes to Enjoy a Proper View of a Pure Being." Shall see God - This is a Hebraism, which signifies, possess God, enjoy his felicity: as seeing a thing, was used among the Hebrews for possessing it. See Psa 16:10 . Thou wilt not suffer thy Holy One to see corruption, i.e. he shall not be corrupted. So Joh 3:3 : Except a man be born again, he cannot See the kingdom of God, i.e. he cannot enjoy it. So Joh 3:16 . He that believeth not the Son, shall not See life, i. e shall not be put in possession of eternal glory. The Hindoo idolaters vainly boast of what the genuine followers of Christ actually enjoy - having the Divine favor witnessed to their souls by the Holy Spirit. The Hindoos pretend that some of their sages have been favored with a sight of their guardian deity. - See Ward's Customs. Probably our Lord alludes to the advantages those had, who were legally pure, of entering into the sanctuary, into the presence of God, while those who had contracted any legal defilement were excluded from it. This also was obviously typical. Verse 9 The peace-makers - Ειρηνη, peace, is compounded of ειρειν (εις) ἑν, connecting into one: for as War distracts and divides nations, families, and individuals, from each other, inducing them to pursue different objects and different interests, so Peace restores them to a state of unity, giving them one object, and one interest. A peace-maker is a man who, being endowed with a generous public spirit, labors for the public good, and feels his own interest promoted in promoting that of others: therefore, instead of fanning the fire of strife, he uses his influence and wisdom to reconcile the contending parties, adjust their differences, and restore them to a state of unity. As all men are represented to be in a state of hostility to God and each other, the Gospel is called the Gospel of peace, because it tends to reconcile men to God and to each other. Hence our Lord here terms peace-makers the children of God: for as he is the Father of peace, those who promote it are reputed his children. But whose children are they who foment divisions in the Church, the state, or among families? Surely they are not of that God, who is the Father of peace, and lover of concord; of that Christ, who is the sacrifice and mediator of it; of that Spirit, who is the nourisher and bond of peace; nor of that Church of the Most High, which is the kingdom and family of peace. St. Clement, Strom. lib. iv. s. 6, in fin. says, that "Some who transpose the Gospels add this verse: Happy they who are persecuted by justice, for they shall be perfect: happy they who are persecuted on my account, for they shall have a place where they shall not be persecuted." Verse 10 They which are persecuted - Δεδιωγμενοι, they who are hard pressed upon and pursued with repeated acts of enmity. Parkhurst. They are happy who suffer, seems a strange saying: and that the righteous should suffer, merely because they are such, seems as strange. But such is the enmity of the human heart to every thing of God and goodness, that all those who live godly in Christ Jesus shall suffer persecution in one form or other. As the religion of Christ gives no quarter to vice, so the vicious will give no quarter to this religion, or to its professors. For theirs is the kingdom of heaven - That spiritual kingdom, explained Mat 3:2 , and that kingdom of glory which is its counterpart and consequence. Verse 11 When men shall revile you, and persecute - The persecution mentioned in the preceding verse comprehends all outward acts of violence - all that the hand can do. This comprehends all calumny, slander, etc., all that the tongue can effect. But as διωκειν, which we render to persecute, is a forensic term, and signifies legal persecutions and public accusations, which, though totally unsubstantiated, were the means of destroying multitudes of the primitive Christians, our Lord probably refers to such. No Protestant can think, without horror, of the great numbers burnt alive in this country, on such accusations, under the popish reign of her who is emphatically called Bloody Queen Mary. Verse 12 Rejoice - In the testimony of a good conscience; for, without this, suffering has nothing but misery in it. Be exceeding glad - Αγαλλιασθε, leap for joy. There are several cases on record, where this was literally done by the martyrs, in Queen Mary's days. Great is your reward in heaven - In the Talmudical tract Pirkey Aboth, are these words: "Rabbi Tarpon said, The day is short: the work is great: the laborers are slow: the Reward Is Great: and the father of the family is urgent." The followers of Christ are encouraged to suffer joyfully on two considerations. 1. They are thereby conformed to the prophets who went before. 2. Their reward in heaven is a great one. God gives the grace to suffer, and then crowns that grace with glory; hence it is plain, the reward is not of debt, but of grace: Rom 6:23 . Verse 13 Ye are the salt of the earth - Our Lord shows here what the preachers of the Gospel, and what all who profess to follow him, should be; the salt of the earth, to preserve the world from putrefaction and destruction. See the note on Lev 2:13 . But if the salt have lost his savor - That this is possible in the land of Judea, we have proof from Mr. Maundrell, who, describing the Valley of Salt, speaks thus: "Along, on one side of the valley, toward Gibul, there is a small precipice about two men's lengths, occasioned by the continual taking away of the salt; and, in this, you may see how the veins of it lie. I broke a piece of it, of which that part that was exposed to the rain, sun, and air, though it had the sparks and particles of salt, Yet It Had Perfectly Lost Its Savour: the inner part, which was connected to the rock, retained its savor, as I found by proof." See his Trav., 5th edit., last page. A preacher, or private Christian, who has lost the life of Christ, and the witness of his Spirit, out of his soul, may be likened to this salt. He may have the sparks and glittering particles of true wisdom, but without its unction or comfort. Only that which is connected with the rock, the soul that is in union with Christ Jesus by the Holy Spirit, can preserve its savor, and be instrumental of good to others. To be trodden underfoot - There was a species of salt in Judea, which was generated at the lake Asphaltites, and hence called bituminous salt, easily rendered vapid, and of no other use but to be spread in a part of the temple, to prevent slipping in wet weather. This is probably what our Lord alludes to in this place. The existence of such a salt, and its application to such a use, Schoettgenius has largely proved in his Horae Hebraicae, vol. i. p. 18, etc. Verse 14 Ye are the light of the world - That is, the instruments which God chooses to make use of to illuminate the minds of men; as he uses the sun (to which probably he pointed) to enlighten the world. Light of the world, נר עולם ner olam, was a title applied to the most eminent rabbins. Christ transfers the title from these, and gives it to his own disciples, who, by the doctrines that he taught them, were to be the means of diffusing the light of life throughout the universe. A city that is set on a hill - This place may receive light from the following passage in Maundrell's Travels. "A few points toward the north (of Tabor) appears that which they call the Mount of Beatitudes, a small rising, from which our blessed Savior delivered his sermon in the fifth, sixth, and seventh chapters of Matthew. (See the note on Mat 5:5 ). Not far from this little hill is the city Saphet, supposed to be the ancient Bethulia. It stands upon a very eminent and conspicuous mountain, and is Seen Far and Near. May we not suppose that Christ alludes to this city, in these words of his, A city set on a hill cannot be hid?" p. 115. Quesnell remarks here: "The Christian life is something very high and sublime, to which we cannot arrive without pains: while it withdraws us from the earth, and carries us nearer heaven, it places us in view, and as a mark, to the malice of carnal men." Verse 15 Neither do men light a candle and put it under a bushel - A bushel μοδιος: - a measure both among the Greeks and Romans, containing a little more than a peck English. From some ancient writers we learn, that only those who had bad designs hid a candle under a bushel; that, in the dead of the night, when all were asleep, they might rise up, and have light at hand to help them to effect their horrid purposes of murder, etc. See Wetstein, Kypke, Wolf, etc. Verse 16 Let your light so shine - Or more literally, Thus let your light shine, Ουτω λαμψατω το φως. As the sun is lighted up in the firmament of heaven to diffuse its light and heat freely to every inhabitant of the earth; and as the lamp is not set under the bushel, but placed upon the lamp-stand that it may give light to all in the house; Thus let every follower of Christ, and especially every preacher of the Gospel, diffuse the light of heavenly knowledge, and the warmth of Divine love through the whole circle of their acquaintance. That they may see your good works - It is not sufficient to have light - we must walk in the light, and by the light. Our whole conduct should be a perpetual comment on the doctrine we have received, and a constant exemplification of its power and truth. And glorify your Father - The following curious saying is found in Bammidbar Rabba, s. 15. "The Israelites said to the holy blessed God, Thou commandest us to light lamps to thee; and yet thou art the, Light of the world, and with thee the light dwelleth. The holy blessed God answered, I do not command this because I need light; but that you may reflect light upon me, as I have illuminated you: - that the people may say, Behold, how the Israelites illustrate him, who illuminates them in the sight of the whole earth." See more in Schoettgen. Real Christians are the children of God - they are partakers of his holy and happy nature: they should ever be concerned for their Father's honor, and endeavor so to recommend him, and his salvation, that others may be prevailed on to come to the light, and walk in it. Then God is said to be glorified, when the glorious power of his grace is manifested in the salvation of men. Verse 17 Think not that I am come to destroy the law - Do not imagine that I am come to violate the law καταλυσαι, from κατα, and λυω, I loose, violate, or dissolve - I am not come to make the law of none effect - to dissolve the connection which subsists between its several parts, or the obligation men are under to have their lives regulated by its moral precepts; nor am I come to dissolve the connecting reference it has to the good things promised. But I am come, πληρωσαι, to complete - to perfect its connection and reference, to accomplish every thing shadowed forth in the Mosaic ritual, to fill up its great design; and to give grace to all my followers, πληρωσαι, to fill up, or complete, every moral duty. In a word, Christ completed the law: 1st. In itself, it was only the shadow, the typical representation, of good things to come; and he added to it that which was necessary to make it perfect, His Own Sacrifice, without which it could neither satisfy God, nor sanctify men. 2dly. He completed it in himself by submitting to its types with an exact obedience, and verifying them by his death upon the cross. 3dly. He completes this law, and the sayings of his prophets, in his members, by giving them grace to love the Lord with all their heart, soul, mind, and strength, and their neighbor as themselves; for this is all the law and the prophets. It is worthy of observation, that the word גמר gamar, among the rabbins, signifies not only to fulfill, but also to teach; and, consequently, we may infer that our Lord intimated, that the law and the prophets were still to be taught or inculcated by him and his disciples; and this he and they have done in the most pointed manner. See the Gospels and epistles; and see especially this sermon on the mount, the Epistle of James, and the Epistle to the Hebrews. And this meaning of the word gives the clear sense of the apostle's words, Col 1:25 . Whereof I am made a minister, πληρωσαι τον λογον του Θεου, to fulfill the word of God, i.e. to teach the doctrine of God. Verse 18 For verily I say unto you, Till heaven - In the very commencement of his ministry, Jesus Christ teaches the instability of all visible things. "The heaven which you see, and which is so glorious, and the earth which you inhabit and love, shall pass away; for the things which are seen are temporal, προσκαιρα, are for a time; but the things which are not seen are eternal αιωνια, ever-during," 2Cor 4:18 . And the Word of the Lord endureth for ever. One jot or one tittle - One yod, (י), the smallest letter in the Hebrew alphabet. One tittle or point, κεραια, either meaning those points which serve for vowels in this language, if they then existed; or the seraphs, or points of certain letters, such as ר resh, or ד daleth, ה he, or ח cheth (as the change of any of these into the other would make a most essential alteration in the sense, or, as the rabbins say, destroy the world). Or our Lord may refer to the little ornaments which certain letters assume on their tops, which cause them to appear like small branches. The following letters only can assume coronal apices, ץ tsaddi - ג gimel - ז zain - נ nun - ט teth - ע ayin - ש shin. These, with the coronal apices, often appear in MSS. That this saying, one jot or one tittle, is a proverbial mode of expression among the Jews, and that it expressed the meaning given to it above, is amply proved by the extracts in Lightfoot and Schoettgen. The reader will not be displeased to find a few of them here, if he can bear with the allegorical and strongly figurative language of the rabbins. "The book of Deuteronomy came and prostrated itself before the Lord, and said: 'O Lord of the world, thou hast written in me thy law; but now, a Testament defective in some parts is defective in all. Behold, Solomon endeavors to root the letter yod out of me.' (In this text, Deu 17:5 . לא ירבה נשים lo yirbeh, nashim, he shall not multiply wives). The holy blessed God answered, 'Solomon and a thousand such as he shall perish, but the least word shall not perish out of thee.'" In Shir Hashirim Rabba, are these words: "Should all the inhabitants of the earth gather together, in order to whiten one feather of a crow, they could not succeed: so, if all the inhabitants of the earth should unite to abolish one י yod, which is the smallest letter in the whole law, they should not be able to effect it." In Vayikra Rabba, s. 19, it is said: "Should any person in the words of Deu 6:4 , Hear, O Israel, the Lord our God is אחד achad, One Lord, change the ד daleth into a ר resh, he would ruin the world." [Because, in that case, the word אחר achar, would signify a strange or false God]. "Should any one, in the words of Exo 34:14 , Thou shalt worship no Other, אחר achar, God, change ר resh into ד daleth, he would ruin the world." [Because the command would then run, Thou shalt not worship the Only or true God]. "Should any one in the words of Lev 22:32 , Neither shall ye Profane תחללו techelelu, my holy name, change ח cheth into ה he, he would ruin the world." [Because the sense of the commandment would then be, Neither shall ye Praise my holy name]. "Should any one, in the words of Psa 150:6 , Let every thing that hath breath Praise, תהלל tehalel, the Lord, change ה, he into ח cheth, he would ruin the world." [Because the command would then run, Let every thing that hath breath Profane the Lord]. "Should any one, in the words of Jer 5:10 , They lied Against the Lord, ביהוה beihovah, change ב beth into כ caph, he would ruin the world." [For then the words would run, They lied Like the Lord]. "Should any one, in the words of Hosea, Hos 5:7 , They have dealt treacherously, ביהוה beihovah, Against the Lord, change ב beth into כ caph, he would ruin the world." [For then the words would run, They have dealt treacherously Like the Lord]. "Should any one, in the words of 1Sam 2:2 , There is none holy As the Lord, change כ caph into ב beth, he would ruin the world." [For then the words would mean, There is no holiness In the Lord]. These examples fully prove that the μια κεραια of our Lord, refers to the apices, points, or corners, that distinguish ב beth from כ caph; ח cheth from ה he; and ר resh from ד daleth. For the reader will at once perceive, how easily a כ caph may be turned into a ב beth; a ה he into a ח cheth; and a ר resh into a ד daleth: and he will also see of what infinite consequence it is to write and print such letters correctly. Till all be fulfilled - Or, accomplished. Though all earth and hell should join together to hinder the accomplishment of the great designs of the Most High, yet it shall all be in vain - even the sense of a single letter shall not be lost. The words of God, which point out his designs, are as unchangeable as his nature itself. Every sinner, who perseveres in his iniquity, shall surely be punished with separation from God and the glory of his power; and every soul that turns to God, through Christ, shall as surely be saved, as that Jesus himself hath died. Verse 19 Whosoever - shall break one of these least commandments - The Pharisees were remarkable for making a distinction between weightier and lighter matters in the law, and between what has been called, in a corrupt part of the Christian Church, mortal and venial sins. See on Mat 22:36 (note). Whosoever shall break. What an awful consideration is this! He who, by his mode of acting, speaking, or explaining the words of God, sets the holy precept aside, or explains away its force and meaning, shall be called least - shall have no place in the kingdom of Christ here, nor in the kingdom of glory above. That this is the meaning of these words is evident enough from the following verse. Verse 20 Except your righteousness shall exceed - περισσευση, Unless your righteousness abound more - unless it take in, not only the letter, but the spirit and design of the moral and ritual precept; the one directing you how to walk so as to please God; the other pointing out Christ, the great Atonement, through and by which a sinner is enabled to do so - more than that of the scribes and Pharisees, who only attend to the letter of the law, and had indeed made even that of no effect by their traditions - ye shall not enter into the kingdom of heaven. This fully explains the meaning of the preceding verse. The old English word is right-wiseness, i.e. complete, thorough, excellent Wisdom. For a full explanation of this verse, see Luk 18:10 , etc. Verse 21 Ye have heard that it was said by them of old time - τοις αρχαιοις, to or by the ancients. By the ancients, we may understand those who lived before the law, and those who lived under it; for murder was, in the most solemn manner, forbidden before, as well as under, the law, Gen 9:5 , Gen 9:6 . But it is very likely that our Lord refers here merely to traditions and glosses relative to the ancient Mosaic ordinance; and such as, by their operation, rendered the primitive command of little or no effect. Murder from the beginning has been punished with death; and it is, probably, the only crime that should be punished with death. There is much reason to doubt, whether the punishment of death, inflicted for any other crime, is not in itself murder, whatever the authority may be that has instituted it. God, and the greatest legislators that have ever been in the universe, are of the same opinion. See Montesquieu, Blackstone, and the Marquis Beccaria, and the arguments and testimonies lately produced by Sir Samuel Romilly, in his motion for the amendment of the criminal laws of this kingdom. It is very remarkable, that the criminal code published by Joseph II., late emperor of Germany, though it consists of seventy-one capital crimes, has not death attached to any of them. Even murder, with all intention to rob, is punished only with "imprisonment for thirty years, to lie on the floor, to have no nourishment but bread and water, to be closely chained, and to be publicly whipped once a year, with less than one hundred lashes." See Colquhoun on the Police of the City of London, p. 272. Verse 22 Whosoever is angry with his brother without a cause - ὁ οργιζομενος - εικη, who is vainly incensed. "This translation is literal; and the very objectionable phrase, without a cause, is left out, εικη being more properly translated by that above." What our Lord seems here to prohibit, is not merely that miserable facility which some have of being angry at every trifle, continually taking offense against their best friends; but that anger which leads a man to commit outrages against another, thereby subjecting himself to that punishment which was to be inflicted on those who break the peace. Εικη, vainly, or, as in the common translation, without a cause, is wanting in the famous Vatican MS. and two others, the Ethiopic, latter Arabic, Saxon, Vulgate, two copies of the old Itala, J. Martyr, Ptolomeus, Origen, Tertullian, and by all the ancient copies quoted by St. Jerome. It was probably a marginal gloss originally, which in process of time crept into the text. Shall be in danger of the judgment - ενοχος εϚται, shall be liable to the judgment. That is, to have the matter brought before a senate, composed of twenty-three magistrates, whose business it was to judge in cases of murder and other capital crimes. It punished criminals by strangling or beheading; but Dr. Lightfoot supposes the judgment of God to be intended. See at the end of this chapter. Raca - ריקה from the Hebrew רק rak, to be empty. It signifies a vain, empty, worthless fellow, shallow brains, a term of great contempt. Such expressions were punished among the Gentoos by a heavy fine. See all the cases, Code of Gentoo Laws, chap. 15: sec. 2. The council - Συνεδριον, the famous council, known among the Jews by the name of Sanhedrin. It was composed of seventy-two elders, six chosen out of each tribe. This grand Sanhedrin not only received appeals from the inferior Sanhedrins, or court of twenty-three mentioned above; but could alone take cognizance, in the first instance, of the highest crimes, and alone inflict the punishment of stoning. Thou fool - Moreh, probably from מרה marah, to rebel, a rebel against God, apostate from all good. This term implied, among the Jews, the highest enormity, and most aggravated guilt. Among the Gentoos, such an expression was punished by cutting out the tongue, and thrusting a hot iron, of ten fingers breadth, into the mouth of the person who used it. Code of Gentoo Laws, chap. 15: sec. 2. p. 212. Shall be in danger of hell fire - ενοχος εϚται εις την γεενναν του πυρος, shall be liable to the hell of fire. Our Lord here alludes to the valley of the son of Hinnom, גי הנם Ghi hinom. This place was near Jerusalem, and had been formerly used for those abominable sacrifices, in which the idolatrous Jews had caused their children to pass through the fire to Molech. A particular place in this valley was called Tophet, from תפת tophet, the fire stove, in which some supposed they burnt their children alive to the above idol. See 2Kgs 23:10 ; 2Chr 28:3 ; Jer 7:31 , Jer 7:32 . From the circumstances of this valley having been the scene of those infernal sacrifices, the Jews, in our Savior's time, used the word for hell, the place of the damned. See the word applied in this sense by the Targum, on Rut 2:12 ; Psa 140:12 ; Gen 3:24 ; Gen 15:17 . It is very probable that our Lord means no more here than this: if a man charge another with apostasy from the Jewish religion, or rebellion against God, and cannot prove his charge, then he is exposed to that punishment (burning alive) which the other must have suffered, if the charge had been substantiated. There are three kinds of offenses here, which exceed each other in their degrees of guilt. 1st. Anger against a man, accompanied with some injurious act. 2dly. Contempt, expressed by the opprobrious epithet raka, or shallow brains. 3dly. Hatred and mortal enmity, expressed by the term moreh, or apostate, where such apostasy could not be proved. Now, proportioned to these three offenses were three different degrees of punishment, each exceeding the other in its severity, as the offenses exceeded each other in their different degrees of guilt. 1st. The judgment, the council of twenty-three, which could inflict the punishment of strangling. 2dly. The Sanhedrin, or great council, which could inflict the punishment of stoning. And 3dly. The being burnt alive in the valley of the son of Hinnom. This appears to be the meaning of our Lord. Now, if the above offenses were to be so severely punished, which did not immediately affect the life of another, how much sorer must the punishment of murder be! Mat 5:21 . And as there could not be a greater punishment inflicted than death, in the above terrific forms, and this was to be inflicted for minor crimes; then the punishment of murder must not only have death here, but a hell of fire in the eternal world, attached to it. It seems that these different degrees of guilt, and the punishment attached to each, had not been properly distinguished among the Jews. Our Lord here calls their attention back to them, and gives then to understand, that in the coming world there are different degrees of punishment prepared for different degrees of vice; and that not only the outward act of iniquity should be judged and punished by the Lord, but that injurious words, and evil passions, should all meet their just recompense and reward. Murder is the most punishable of all crimes, according to the written law, in respect both of our neighbors and civil society. But he who sees the heart, and judges it by the eternal law, punishes as much a word or a desire, if the hatred whence they proceed be complete and perfected. Dr. Lightfoot has some curious observations on this passage in the preface to his Harmony of the Evangelists. See his works, vol. ii., and the conclusion of this chapter. Verse 23 Therefore if thou bring thy gift - Evil must be nipped in the bud. An unkind thought of another may be the foundation of that which leads to actual murder. A Christian, properly speaking, cannot be an enemy to any man; nor is he to consider any man his enemy, without the fullest evidence: for surmises to the prejudice of another can never rest in the bosom of him who has the love of God in his heart, for to him all men are brethren. He sees all men as children of God, and members of Christ, or at least capable of becoming such. If a tender forgiving spirit was required, even in a Jew, when he approached God's altar with a bullock or a lamb, how much more necessary is this in a man who professes to be a follower of the Lamb of God; especially when he receives the symbols of that Sacrifice which was offered for the life of the world, in what is commonly called the sacrament of the Lord's supper! Verse 24 Leave there thy gift before the altar - This is as much as to say, "Do not attempt to bring any offering to God while thou art in a spirit of enmity against any person; or hast any difference with thy neighbor, which thou hast not used thy diligence to get adjusted." It is our duty and interest, both to bring our gift, and offer it too; but God will not accept of any act of religious worship from us, while any enmity subsists in our hearts towards any soul of man; or while any subsists in our neighbor's heart towards us, which we have not used the proper means to remove. A religion, the very essence of which is love, cannot suffer at its altars a heart that is revengeful and uncharitable, or which does not use its utmost endeavors to revive love in the heart of another. The original word, δωρον, which we translate gift, is used by the rabbins in Hebrew letters דורון doron, which signifies not only a gift, but a sacrifice offered to God. See several proofs in Schoettgen. Then come and offer thy gift - Then, when either thy brother is reconciled to thee, or thou hast done all in thy power to effect this reconciliation. My own obstinacy and uncharitableness must render me utterly unfit to receive any good from God's hands, or to worship him in an acceptable manner; bat the wickedness of another can be no hinderance to me, when I have endeavored earnestly to get it removed, though without effect. Verse 25 Agree with thine adversary quickly - Adversary, αντιδικος, properly a plaintiff in law - a perfect law term. Our Lord enforces the exhortation given in the preceding verses, from the consideration of what was deemed prudent in ordinary law-suits. In such cases, men should make up matters with the utmost speed, as running through the whole course of a law-suit must not only be vexatious, but be attended with great expense; and in the end, though the loser may be ruined, yet the gainer has nothing. A good use of this very prudential advice of our Lord is this: Thou art a sinner; God hath a controversy with thee. There is but a step between thee and death. Now is the accepted time. Thou art invited to return to God by Christ Jesus. Come immediately at his call, and he will save thy soul. Delay not! Eternity is at hand; and if thou die in thy sins, where God is thou shalt never come. Those who make the adversary, God; the judge, Christ; the officer, Death; and the prison, Hell, abuse the passage, and highly dishonor God. Verse 26 The uttermost farthing - Κοδραντην. The rabbins have this Greek word corrupted into קרדיונטסס kordiontes, and קונטריק, kontrik, and say, that two פרוטות prutoth make a kontarik, which is exactly the same with those words in Mar 12:42 , λεπτα δυο, ο εστι κοδραντης, two mites, which are one farthing. Hence it appears that the λεπτον lepton was the same as the prutah. The weight of the prutah was half a barley-corn, and it was the smallest coin among the Jews, as the kodrantes, or farthing, was the smallest coin among the Romans. If the matter issue in law, strict justice will be done, and your creditor be allowed the fullness of his just claim; but if; while you are on the way, going to the magistrate, you come to a friendly agreement with him, he will relax in his claims, take a part for the whole, and the composition be, in the end, both to his and your profit. This text has been considered a proper foundation on which to build not only the doctrine of a purgatory, but also that of universal restoration. But the most unwarrantable violence must be used before it can be pressed into the service of either of the above antiscriptural doctrines. At the most, the text can only be considered as a metaphorical representation of the procedure of the great Judge; and let it ever be remembered, that by the general consent of all (except the basely interested) no metaphor is ever to be produced in proof of any doctrine. In the things that concern our eternal salvation, we need the most pointed and express evidence on which to establish the faith of our souls. Verse 27 Ye have heard that it was said by them of old - By the ancients, τοις αρχαιοις, is omitted by nearly a hundred MSS., and some of them of the very greatest antiquity and authority; also by the Coptic, Ethiopic, Armenian, Gothic, and Sclavonian versions; by four copies of the old Itala; and by Origen, Cyril, Theophylact, Euthymius, and Hilary. On this authority Wetstein and Griesbach have left it out of the text. Verse 28 Whosoever looketh on a woman to lust after her - Επιθυμησαι αυτην, earnestly to covet her. The verb, επιθυμεω, is undoubtedly used here by our Lord, in the sense of coveting through the influence of impure desire. The word is used in precisely the same sense, on the same subject, by Herodotus, book the first, near the end. I will give the passage, but I dare not translate it. To the learned reader it will justify my translation, and the unlearned must take my word. Της ΕΠΙΘΥΜΗΣΕΙ γυναικος Μασσαγετης ανηρ, μισγεται αδεως, Raphelius, on this verse, says, επιθυμειν hoc loco, est turpi cupiditate mulieris potiundae flagrare. In all these eases, our blessed Lord points out the spirituality of the law; which was a matter to which the Jews paid very little attention. Indeed it is the property of a Pharisee to abstain only from the outward crime. Men are very often less inquisitive to know how far the will of God extends, that they may please him in performing it, than they are to know how far they may satisfy their lusts without destroying their bodies and souls, utterly, by an open violation of his law. Hath committed adultery with her already in his heart - It is the earnest wish or desire of the soul, which, in a variety of cases, constitutes the good or evil of an act. If a man earnestly wish to commit an evil, but cannot, because God puts time, place, and opportunity out of his power, he is fully chargeable with the iniquity of the act, by that God who searches and judges the heart. So, if a man earnestly wish to do some kindness, which it is out of his power to perform, the act is considered as his; because God, in this case, as in that above, takes the will for the deed. If voluntary and deliberate looks and desires make adulterers and adulteresses, how many persons are there whose whole life is one continued crime! whose eyes being full of adultery, they cannot cease from sin, 2Pet 2:14 . Many would abhor to commit one external act before the eyes of men, in a temple of stone; and yet they are not afraid to commit a multitude of such acts in the temple of their hearts, and in the sight of God! Verse 29 Pluck it out - cut it off - We must shut our senses against dangerous objects, to avoid the occasions of sin, and deprive ourselves of all that is most dear and profitable to us, in order to save our souls, when we find that these dear and profitable things, however innocent in themselves, cause us to sin against God. It is profitable for thee that one of thy members - Men often part with some members of the body, at the discretion of a surgeon, that they may preserve the trunk, and die a little later; and yet they will not deprive themselves of a look, a touch, a small pleasure, which endanger the eternal death of the soul. It is not enough to shut the eye, or stop the hand; the one must be plucked out, and the other cut off. Neither is this enough, we must cast them both from us. Not one moment's truce with an evil passion, or a sinful appetite. If you indulge them, they will gain strength, and you shall be ruined. The rabbins have a saying similar to this: "It is better for thee to be scorched with a little fire in this world, than to be burned with a devouring fire in the world to come." Verse 31 Whosoever shall put away his wife - The Jewish doctors gave great license in the matter of divorce. Among them, a man might divorce his wife if she displeased him even in the dressing of his victuals! Rabbi Akiba said, "If any man saw a woman handsomer than his own wife, he might put his wife away; because it is said in the law, If she find not favor in his eyes." Deu 24:1 . Josephus, the celebrated Jewish historian, in his Life, tells us, with the utmost coolness and indifference, "About this time I put away my wife, who had borne me three children, not being pleased with her manners." These two cases are sufficient to show to what a scandalous and criminal excess this matter was carried among the Jews. However, it was allowed by the school of Shammai, that no man was to put away his wife unless for adultery. The school of Hillel gave much greater license. A writing of divorcement - The following is the common form of such a writing. See Maimonides and Lightfoot. "On the day of the week A. in the month B. in the year C. from the beginning of the world, according to the common computation in the province of D., I, N. the son of N. by whatever name I am called, of the city E. with entire consent of mind, and without any compulsion, have divorced, dismissed, and expelled thee - thee, I say, M. the daughter of M. by whatever name thou art called, of the city E. who wast heretofore my wife: but now I have dismissed thee - thee, I say, M. the daughter of M. by whatever name thou art called, of the city E. so as to be free, and at thine own disposal, to marry whomsoever thou pleasest, without hinderance from any one, from this day for ever. Thou art therefore free for any man. Let this be thy bill of divorce from me, a writing of separation and expulsion, according to the law of Moses and Israel. Reuben, son of Jacob, Witness. Eliezar, son of Gilead, Witness." God permitted this evil to prevent a greater; and, perhaps, to typify his repudiating the Jews, who were his first spouse. Verse 32 Saving for the cause of fornication - Λογου πορνειας, on account of whoredom. As fornication signifies no more than the unlawful connection of unmarried persons, it cannot be used here with propriety, when speaking of those who are married. I have therefore translated λογου πορνειας, on account of whoredom. It does not appear that there is any other case in which Jesus Christ admits of divorce. A real Christian ought rather to beg of God the grace to bear patiently and quietly the imperfections of his wife, than to think of the means of being parted from her. "But divorce was allowed by Moses;" yes, for the hardness of their hearts it was permitted: but what was permitted to an uncircumcised heart among the Jews, should not serve for a rule to a heart in which the love of God has been shed abroad by the Holy Spirit. Those who form a matrimonial connection in the fear and love of God, and under his direction, will never need a divorce. But those who marry as passion or money lead the way, may be justly considered adulterers and adulteresses as long as they live. Verse 33 Thou shalt not forswear thyself - They dishonor the great God, and break this commandment, who use frequent oaths and imprecations, even in reference to things that are true; and those who make vows and promises, which they either cannot perform, or do not design to fulfill, are not less criminal. Swearing in civil matters is become so frequent, that the dread and obligation of an oath are utterly lost in it. In certain places, where oaths are frequently administered, people have been known to kiss their thumb or pen, instead of the book, thinking thereby to avoid the sin of perjury; but this is a shocking imposition on their own souls. See the notes on Deu 4:26 ; Deu 6:13 . Perform unto the Lord thine oaths - The morality of the Jews on this point was truly execrable: they maintained, that a man might swear with his lips, and annul it in the same moment in his heart. Rab. Akiba is quoted as an example of this kind of swearing. See Schoettgen. Verse 34 Neither by heaven, etc. - It was a custom among the Scythians, when they wished to bind themselves in the most solemn manner, to swear by the king's throne; and if the king was at any time sick, they believed it was occasioned by some one's having taken the oath falsely. Herod. l. iv. Who is there among the traders and people of this world who obey this law? A common swearer is constantly perjuring himself: such a person should never be trusted. When we make any promise contrary to the command of God, taking, as a pledge of our sincerity, either God, or something belonging to him, we engage that which is not ours, without the Master's consent. God manifests his glory in heaven, as upon his throne; he imprints the footsteps of his perfections upon the earth, his footstool; and shows that his holiness and his grace reign in his temple as the place of his residence. Let it be our constant care to seek and honor God in all his works. Verse 36 Neither shalt thou swear by thy head - For these plain reasons: 1st. God commands thee not to do it. 2dly. Thou hast nothing which is thy own, and thou shouldst not pledge another's property. 3dly. It never did, and never can, answer any good purpose. And 4thly. Being a breach of the law of God, it is the way to everlasting misery. Verse 37 Let your communication be, Yea, yea; Nay, nay - That is, a positive affirmation, or negation, according to your knowledge of the matter concerning which you are called to testify. Do not equivocate; mean what you assert, and adhere to your assertion. Hear what a heathen says on this subject: - Εχθρος γαρ μοι κεινος ὁμως αιδαο πυλησιν, Ος χ'ετερον μεν κευθει ενι φρεσιν, αλλο δε βαζει. Hom. Il. ix. 312 "He whose words agree not with his private thoughts is as detestable to me as the gates of hell." See on Joshua 2 (note) at the end. See the subject of swearing particularly considered in the note at the conclusion of Deuteronomy 6 (note). Whatsoever is more than these - That is, more than a bare affirmation or negation, according to the requirements of Eternal Truth, cometh of evil; or, is of the wicked one - εκ του πονηρου εϚιν, i.e. the devil, the father of superfluities and lies. One of Selden's MSS. and Gregory Nyssen, a commentator of the fourth century, have εκ του διαβολου εϚιν, is of the devil. That the Jews were notoriously guilty of common swearing, for which our Lord particularly reprehends them, and warns his disciples against, and that they swore by heaven, by earth, by Jerusalem, by their head, etc., the following extracts, made by Dr. Lightfoot from their own writings, amply testify: - "It was customary and usual among them to swear by the creatures. 'If any swear by heaven, by earth, by the sun, etc., although the mind of the swearer be, under these words, to swear by Him who created them, yet this is not an oath. Or, if any swear by some of the prophets, or by some of the books of the Scripture, although the sense of the swearer be to swear by Him that sent that prophet, or that gave that book, nevertheless, this is not an oath. Maimonides.' "If any adjure another by heaven or earth, he is not guilty. Talmud. "They swore by Heaven, השמים כן הוא hashshamayim, ken hu, 'By heaven, so it is.' Bab. Berac. "They swore by the Temple. 'When turtles and young pigeons were sometimes sold at Jerusalem for a penny of gold, Rabban Simeon ben Gamaliel said, המעו הוה By this habitation (that is, by this Temple) I will not rest this night, unless they be sold for a penny of silver.' Cherituth, cap. i. "R. Zechariah ben Ketsab said, המעו הוה 'By this Temple, the hand of the woman departed not out of my hand.' R. Jochanan said, היכלא 'By the Temple, it is in our hand, etc.' Ketuboth and Bab. Kidushin. "Bava ben Buta swore by the Temple in the end of the tract Cherithuth, and Rabban Simeon ben Gamaliel in the beginning, וזה מנהג כישראל And so was the custom in Israel. - Note this, so was the custom. Jucas. fol. 56. "They swore by the city Jerusalem. R. Judah saith, 'He that saith, By Jerusalem, saith nothing, unless with an intent purpose he shall vow towards Jerusalem.' Where also, after two lines coming between those forms of swearing and vowing, are added, ירושלם לירושלם בירושלם היכל להיכל בהיכל 'Jerusalem, For Jerusalem, By Jerusalem. - The Temple, For the temple, By the temple. - The Altar, For the altar, By the altar. - The Lamb, For the Lamb, By the Lamb. - The Chambers of the Temple, For the chambers of the temple, By the chambers of the temple. - The Word, For the Word, By the Word. - The Sacrifices on Fire, For the sacrifices on fire, By the sacrifices on fire. - The Dishes, For the dishes, By the dishes. - By all these things, that I will do this to you.' Tosapht. ad. Nedarim. "They swore by their own Heads. 'One is bound to swear to his neighbor, and he saith, ריד לי כתיי ראשך Vow (or swear) to me by the life of thy head, etc. Sanhedr. cap. 3. "One of the holiest of their precepts relative to swearing was this: 'Be not much in oaths, although one should swear concerning things that are true; for in much swearing it is impossible not to profane.' Tract. Demai." - See Lightfoot's Works, vol. ii. p. 149. They did not pretend to forbid All common swearing, but only what they term Much. A Jew might swear, but he must not be too abundant in the practice. Against such permission, our Lord opposes his Swear Not At All! He who uses any oath, except what he is solemnly called by the magistrate to make, so far from being a Christian, he does not deserve the reputation, either of decency or common sense. In some of our old elementary books for children, we have this good maxim: "Never swear: for he that swears will lie; and he that lies will steal; and, if so, what bad things will he not do!" Reading Made Easy. Verse 38 An eye for an eye - Our Lord refers here to the law of retaliation mentioned See Exo 21:24 , (see the note there, and see Lev 24:20 (note)), which obliged the offender to suffer the same injury he had committed. The Greeks and Romans had the same law. So strictly was it attended to at Athens, that if a man put out the eye of another who had but one, the offender was condemned to lose both his eyes, as the loss of one would not be an equivalent misfortune. It seems that the Jews had made this law (the execution of which belonged to the civil magistrate) a ground for authorizing private resentments, and all the excesses committed by a vindictive spirit. Revenge was often carried to the utmost extremity, and more evil returned than what had been received. This is often the case among those who are called Christians. Verse 39 Resist not evil - Or, the evil person. So, I am fully persuaded, τω πονηρω ought to be translated. Our Lord's meaning is, "Do not repel one outrage by another." He that does so makes himself precisely what the other is, a wicked person. Turn to him the other also - That is, rather than avenge thyself, be ready to suffer patiently a repetition of the same injury. But these exhortations belong to those principally who are persecuted for righteousness' sake. Let such leave the judgment of their cause to Him for whose sake they suffer. The Jews always thought that every outrage should be resented; and thus the spirit of hatred and strife was fostered. Verse 40 And if any man will sue thee at the law - Every where our blessed Lord shows the utmost disapprobation of such litigations as tended to destroy brotherly kindness and charity. It is evident he would have his followers to suffer rather the loss of all their property than to have recourse to such modes of redress, at so great a risk. Having the mind averse from contentions, and preferring peace and concord to temporal advantages, is most solemnly recommended to all Christians. We are great gainers when we lose only our money, or other property, and risk not the loss of our souls, by losing the love of God and man. Coat - Χιτωνα, upper garment. - Cloke, ἱματιον, under garment. What we call strait coat, and great coat. - See on Luk 6:29 (note). Verse 41 Shall compel thee to go a mile, go with him twain. - αγγαρευσει. This word is said to be derived from the Persians, among whom the king's messengers, or posts, were called Αγγαποι, or angari. This definition is given both by Hesychius and Suidas. The Persian messengers had the royal authority for pressing horses, ships, and even men, to assist them in the business on which they were employed. These angari are now termed chappars, and serve to carry despatches between the court and the provinces. When a chappar sets out, the master of the horse furnishes him with a single horse; and, when that is weary, he dismounts the first man he meets, and takes his horse. There is no pardon for a traveler that refuses to let a chappar have his horse, nor for any other who should deny him the best horse in his stable. See Sir J. Chardin's and Hanway's Travels. For pressing post horses, etc., the Persian term is Sukhreh geriften. I find no Persian word exactly of the sound and signification of Αγγαρος; but the Arabic agharet signifies spurring a horse, attacking, plundering, etc. The Greek word itself is preserved among the rabbins in Hebrew characters, אנגריא angaria, and it has precisely the same meaning: viz. to be compelled by violence to do any particular service, especially of the public kind, by the king's authority. Lightfoot gives several instances of this in his Horae Talmudicae. We are here exhorted to patience and forgiveness: First, When we receive in our persons all sorts of insults and affronts, Mat 5:39 . Secondly, When we are despoiled of our goods, Mat 5:40 . Thirdly, When our bodies are forced to undergo all kinds of toils, vexations, and torments, Mat 5:41 . The way to improve the injustice of man to our own advantage, is to exercise under it meekness, gentleness, and long-suffering, without which disposition of mind, no man can either be happy here or hereafter; for he that avenges himself must lose the mind of Christ, and thus suffer an injury ten thousand times greater than he can ever receive from man. Revenge, at such an expense, is dear indeed. Verse 42 Give to him that asketh thee, and from him that would borrow - To give and lend freely to all who are in need, is a general precept from which we are only excused by our inability to perform it. Men are more or less obliged to it as they are more or less able, as the want is more or less pressing, as they are more or less burthened with common poor, or with necessitous relatives. In all these matters, both prudence and charity must be consulted. That God, who makes use of the beggar's hand to ask our charity, is the same from whom we ourselves beg our daily bread: and dare we refuse Him! Let us show at least mildness and compassion, when we can do no more; and if we cannot or will not relieve a poor man, let us never give him an ill word nor an ill look. If we do not relieve him, we have no right to insult him. To give and to lend, are two duties of charity which Christ joins together, and which he sets on equal footing. A rich man is one of God's stewards: God has given him money for the poor, and he cannot deny it without an act of injustice. But no man, from what is called a principle of charity or generosity, should give that in alms which belongs to his creditors. Generosity is godlike; but justice has ever, both in law and Gospel, the first claim. A loan is often more beneficial than an absolute gift: first, because it flatters less the vanity of him who lends; secondly, it spares more the shame of him who is in real want; and, thirdly, it gives less encouragement to the idleness of him who may not be very honest. However, no advantage should be taken of the necessities of the borrower: he who does so is, at least, half a murderer. The lending which our Lord here inculcates is that which requires no more than the restoration of the principal in a convenient time: otherwise to live upon trust is the sure way to pay double. Verse 43 Thou shalt love thy neighbor, and hate thine enemy - Instead of πλησιον neighbor, the Codex Graevii, a MS. of the eleventh century, reads φιλον friend. Thou shalt love thy friend, and hate thine enemy. This was certainly the meaning which the Jews put on it: for neighbor, with them, implied those of the Jewish race, and all others were, considered by them as natural enemies. Besides, it is evident that πλησιον, among the Hellenistic Jews, meant friend merely: Christ uses it precisely in this sense in Luk 10:36 , in answer to the question asked by a certain lawyer, Mat 5:29 . Who of the three was neighbor (πλησιον friend) to him who fell among the thieves? He who showed him mercy; i.e. he who acted the friendly part. In Hebrew, רע reâ, signifies friend, which word is translated πλησιον by the Lxx. in more than one hundred places. Among the Greeks it was a very comprehensive term, and signified every man, not even an enemy excepted, as Raphelius, on this verse, has shown from Polybius. The Jews thought themselves authorized to kill any Jew who apostatized; and, though they could not do injury to the Gentiles, in whose country they sojourned, yet they were bound to suffer them to perish, if they saw them in danger of death. Hear their own words: "A Jew sees a Gentile fall into the sea, let him by no means lift him out; for it is written, Thou shalt not rise up against the blood of thy neighbor: - but this is not thy neighbor." Maimon. This shows that by neighbor they understood a Jew; one who was of the same blood and religion with themselves. Verse 44 Love your enemies - This is the most sublime piece of morality ever given to man. Has it appeared unreasonable and absurd to some? It has. And why? Because it is natural to man to avenge himself, and plague those who plague him; and he will ever find abundant excuse for his conduct, in the repeated evils he receives from others; for men are naturally hostile to each other. Jesus Christ design's to make men happy. Now he is necessarily miserable who hates another. Our Lord prohibits that only which, from its nature, is opposed to man's happiness. This is therefore one of the most reasonable precepts in the universe. But who can obey it? None but he who has the mind of Christ. But I have it not. Seek it from God; it is that kingdom of heaven which Christ came to establish upon earth. See on Mat 3:2 (note). This one precept is a sufficient proof of the holiness of the Gospel, and of the truth of the Christian religion. Every false religion flatters man, and accommodates itself to his pride and his passions. None but God could have imposed a yoke so contrary to self-love; and nothing but the supreme eternal love can enable men to practice a precept so insupportable to corrupt nature. Sentiments like this are found among Asiatic writers, and in select cases were strongly applied; but as a general command this was never given by them, or any other people. It is not an absolute command in any of the books which they consider to be Divinely inspired. Sir William Jones lays by far too much stress on the casual introduction of such sentiments as this in the Asiatic writers. See his Works, vol. i. p. 168, where the sentiment is connected with circumstances both extravagant and unnatural; and thus it is nullified by the pretended recommendation. Bless them that curse you - Ευλογειτε, give them good words for their bad words. See the note on Gen 2:3 . Do good to them that hate you - Give your enemy every proof that you love him. We must not love in tongue, but in deed and in truth. Pray for them which despitefully use you - Επηρεαζοντων from επι against, and Αρης Mars, the heathen god of war. Those who are making continual war upon you, and constantly harassing and calumniating you. Pray for them - This is another exquisitely reasonable precept. I cannot change that wicked man's heart; and while it is unchanged he will continue to harass me: God alone can change it: then I must implore him to do that which will at once secure the poor man's salvation, and contribute so much to my own peace. And persecute you - Διωκοντων, those who press hard on and pursue you with hatred and malice accompanied with repeated acts of enmity. In this verse our Lord shows us that a man may be our enemy in three different ways. First, in his heart, by hatred. Secondly, in his words by cursing or using direful imprecations (καταρωμενους) against us. Thirdly, in his actions, by continually harassing and abusing us. He shows us also how we are to behave to those. The hatred of the first we are to meet with love. The cursings or evil words of the second, we are to meet with good words and blessings. And the repeated injurious acts of the third, we are to meet with continual prayer to God for the man's salvation. Verse 45 That ye may be the children of your Father - Instead of ὑιοι children, some MSS., the latter Persic version, and several of the primitive fathers, read ὃμοιοι, that ye may be like to, or resemble, your Father who is in heaven. This is certainly our Lord's meaning. As a man's child is called his, because a partaker of his own nature, so a holy person is said to be a child of God, because he is a partaker of the Divine nature. He maketh his sun to rise on the evil - "There is nothing greater than to imitate God in doing good to our enemies. All the creatures of God pronounce the sentence of condemnation on the revengeful: and this sentence is written by the rays of the sun, and with the drops of rain, and indeed by all the natural good things, the use of which God freely gives to his enemies." If God had not loved us while we were his enemies, we could never have become his children: and we shall cease to be such, as soon as we cease to imitate him. Verse 46 For if ye love them which love you - He who loves only his friends, does nothing for God's sake. He who loves for the sake of pleasure or interest, pays himself. God has no enemy which he hates but sin; we should have no other. The publicans - That is, tax-gatherers, τελωναι, from τελος a tax, and ωνεομαι I buy or farm. A farmer or collector of the taxes or public revenues. Of these there were two classes; the superior, who were Romans of the equestrian order; and the inferior, those mentioned in the Gospels, who it appears were mostly Jews. This class of men was detestable among the Romans, the Greeks, and the Jews, for their intolerable rapacity and avarice. They were abhorred in an especial manner by the Jews, to whom the Roman government was odious: these, assisting in collecting the Roman tribute, were considered as betrayers of the liberties of their country, and abettors of those who enslaved it. They were something like the tythe-farmers of certain college-livings in some counties of England, as Lancashire, etc. - a principal cause of the public burthens and discontent. One quotation, of the many produced by Kypke, will amply show in what detestation they were held among the Greeks. Theocritus being asked, Which of the wild beasts were the most cruel? answered, Εν μεν τοις ορεσιν αρκτοι και λεοντες· εν δε ταις πολεσιν, ΤΕΛΩΝΑΙ και συκοφανται. Bears and lions, in the mountains; and Tax-Gatherers and calumniators, in cities. Verse 47 And if ye salute your brethren only - Instead of αδελφους brethren, upwards of one hundred MSS., and several of them of great authority and antiquity, have φιλους friends. The Armenian Slavonic, and Gothic versions, with the later Syriac, and some of the primitive fathers, agree in this reading. I scarcely know which to prefer; as brother is more conformable to the Jewish mode of address, it should be retained in the text: the other reading, however, tends to confirm that of the Codex Graevii on Mat 5:43 . On the subject of giving and receiving salutations in Asiatic countries, Mr. Harmer, Observat. vol. ii. p. 327, etc., edit. 1808, has collected much valuable information: the following extract will be sufficient to elucidate our Lord's meaning. "Dr. Doddridge supposes that the salutation our Lord refers to, Mat 5:47 , If ye salute your brethren only, what do ye more than others? do not even the publicans so? means embracing, though it is a different word. I would observe, that it is made use of in the Septuagint to express that action of endearment; and which is made use of by an apocryphal writer, (Ecclus. 30:19), whereas, the word we translate salute is of a much more general nature: this, I apprehend, arose from his being struck with the thought, that it could never be necessary to caution his disciples, not to restrain the civilities of a common salutation to those of their own religious party. Juvenal, when he satirizes the Jews of the apostolic age for their religious opinions, and represents them as unfriendly, and even malevolent, to other people, Sat. xiv., and when he mentions their refusing to show travelers the way, Non monstrare vias, etc., or to point out to them where they might find water to drink when thirsty with journeying, takes no notice of their not saluting those of another nation; yet there is no reason to believe, from these words of Christ, that many of them at least would not, and that even a Jewish publican received no salutations from one of his own nation, excepting brother publicans. "Nor shall we wonder at this, or think it requisite to suppose the word we translate salute (ασπαζομαι) and which certainly, sometimes at least, signifies nothing more than making use of some friendly words upon meeting with people, must here signify something more particular, since we find some of the present inhabitants of the east seem to want this admonition of our Lord. 'When the Arabs salute one another,' according to Niebuhr, 'it is generally in these terms, Salam aleikum, Peace be with you; in speaking which words they lay the right hand on the heart. The answer is, Aleikum essalam, With you be peace. Aged people are inclined to add to these words, And the mercy and blessing of God. The Mohammedans of Egypt and Syria never salute a Christian in this manner; they content themselves with saying to them, Good day to you; or, Friend, how do you do? The Arabs of Yemen, who seldom see any Christians, are not so zealous but that sometimes they will give them the Salam aleikum.' "Presently after he says: 'For a long time I thought the Mohammedan custom, of saluting Christians in a different manner from that made use of to those of their own profession, was an effect of their pride and religious bigotry. I saluted them sometimes with the Salam aleikum, and I had often only the common answer. At length I observed in Natolia, that the Christians themselves might probably be the cause that Mohammedans did not make the same return to their civilities that they did to those of their own religion. For the Greek merchants, with whom I traveled in that country, did not seem pleased with my saluting Mohammedans in the Mohammedan manner. And when they were not known to be Christians, by those Turks whom they met with in their journeying, (it being allowed Christian travelers in these provinces to wear a white turban, Christians in common being obliged to wear the sash of their turbans white striped with blue, that banditti might take them at a distance for Turks, and people of courage), they never answered those that addressed them with the compliment of Salam aleikum. One would not, perhaps, suspect that similar customs obtain in our times, among Europeans: but I find that the Roman Catholics of some provinces of Germany never address the Protestants that live among them with the compliment Jesus Christ be praised; and, when such a thing happens by mistake, the Protestants do not return it after the manner in use among Catholics, For ever and ever. Amen!' "After this, the words of our Lord in the close of the fifth of Matthew want no farther commentary. The Jews would not address the usual compliment of Peace be to you, to either heathens or publicans; the publicans of the Jewish nation would use it to their countrymen that were publicans, but not to heathens; though the more rigid Jews would not do it to them, any more than to heathens: our Lord required his disciples to lay aside the moroseness of Jews, and express more extensive benevolence in their salutations. There seems to be nothing of embracing thought of in this case, though that, doubtless, was practised anciently among relations, and intimate friends, as it is among modern Asiatics." If not to salute be a heathenish indifference, to hide hatred under outward civilities is a diabolic treachery. To pretend much love and affection for those for whom we have neither - to use towards them complimentary phrases, to which we affix no meaning, but that they mean, nothing, is highly offensive in the sight of that God by whom actions are weighed and words judged. Do not - the publicans - Τελωναι, - but εθνικοι heathens, is adopted by Griesbach, instead of τελωναι, on the authority of Codd. Vatican. &Bezae, and several others; together with the Coptic, Syriac later, and Syriac Jerusalem; two Arabic, Persic, Slavonic; all the Itala but one; Vulgate, Saxon, and several of the primitive fathers. Verse 48 Be ye therefore perfect - as your Father - God himself is the grand law, sole giver, and only pattern of the perfection which he recommends to his children. The words are very emphatic, εσεσθε ουν υμεις τελειοι, Ye shall be therefore perfect - ye shall be filled with the spirit of that God whose name is Mercy, and whose nature is love. God has many imitators of his power, independence, justice, etc., but few of his love, condescension, and kindness. He calls himself Love, to teach us that in this consists that perfection, the attainment of which he has made both our duty and privilege: for these words of our Lord include both a command and a promise. "Can we be fully saved from sin in this world?" is an important question, to which this text gives a satisfactory answer: "Ye shall be perfect, as your Father, who is in heaven, is perfect." - As in his infinite nature there is no sin, nothing but goodness and love, so in your finite nature there shall dwell no sin, for the law of the spirit of life in Christ Jesus shall make you free from the law of sin and death, Rom 8:2 . God shall live in, fill, and rule your hearts; and, in what He fills and influences, neither Satan nor sin can have any part. If men, slighting their own mercies, cry out, This is impossible! - whom does this arguing reprove - God, who, on this ground, has given a command, the fulfillment of which is impossible. "But who can bring a clean out of an unclean thing?" God Almighty - and, however inveterate the disease of sin may be, the grace of the Lord Jesus can fully cure it; and who will say, that he who laid down his life for our souls will not use his power completely to effect that salvation which he has died to procure. "But where is the person thus saved?" Wherever he is found who loves God with all his heart, soul, mind, and strength, and his neighbor as himself; and, for the honor of Christianity and its Author, may we not hope there are many such in the Church of God, not known indeed by any profession of this kind which they make, but by a surer testimony, that of uniformly holy tempers, piety to God, and beneficence to man? Dr. Lightfoot is not perfectly satisfied with the usual mode of interpreting the 22nd verse of this chapter. I subjoin the substance of what he says. Having given a general exposition of the word brother, which the Jews understood as signifying none but an Israelite - ενοχος, which we translate is in danger of, and which he shows the Jews used to signify, is exposed to, merits, or is guilty of - and the word gehenna, hell - fire, which he explains as I have done above, he comes to the three offenses, and their sentences. The First is causeless anger, which he thinks too plain to require explanation; but into the two following he enters in considerable detail: - "The Second. Whosoever shall say to his brother, 'Racha,' a nickname, or scornful title usual, which they disdainfully put one upon another, and very commonly; and therefore our Savior has mentioned this word, the rather because it was of so common use among them. Take these few examples: - "A certain man sought to betake himself to repentance (and restitution). His wife said to him, 'Rekah, if thou make restitution, even thy girdle about thee is not thine own, etc.' Tanchum, fol. 5. "Rabbi Jochanan was teaching concerning the building of Jerusalem with sapphires and diamonds, etc. One of his scholars laughed him to scorn. But afterwards, being convinced of the truth of the thing, he saith to him, 'Rabbi, do thou expound, for it is fit for thee to expound: as thou saidst, so have I seen it.' he saith to him, 'Rekah, hadst thou not seen, thou wouldst not have believed, etc.' Midras Tillin, fol. 38, col. 4. "To what is the thing like? To a king of flesh and blood, who took to wife a king's daughter: he saith to her, 'Wait and fill me a cup;' but she would not: whereupon he was angry, and put her away; she went, and was married to a sordid fellow; and he saith to her, 'Wait, and fill me a cup;' she said unto him, 'Rekah, I am a king's daughter, etc.' Idem in Psa 137:1-9 . "A Gentile saith to an Israelite, 'I have a choice dish for thee to eat of.' He saith, 'What is it ?' He answers, 'Swine's flesh.' he saith to him, 'Rekah, even what you kill of clean beasts is forbidden us, much more this.' Tanchum, fol. 18, col. 4. "The Third offense is to say to a brother, 'Thou fool,' which, how to distinguish from racha, which signifies an empty fellow, were some difficulty, but that Solomon is a good dictionary here for us, who takes the term continually here for a wicked wretch and reprobate, and in opposition to spiritual wisdom: so that in the first clause is condemned causeless anger; in the second, scornful taunting and reproaching of a brother; and, in the last, calling him a reprobate and wicked, or uncharitably censuring his spiritual and eternal estate. And this last does more especially hit the scribes and Pharisees, who arrogated to themselves only to be called חכמים chocamim, wise men, but of all others they had this scornful and uncharitable opinion, 'This people, that knoweth not the law, is cursed,' Joh 7:49 . "And now for the penalties denounced upon these offenses, let us look upon them, taking notice of these two traditions of the Jews, which our Savior seems to face, and to contradict. "1st. That they accounted the command, Thou shalt not kill, to aim only at actual murder. So that in their collecting the six hundred and thirteen precepts out of the law, they understand that command to mean but this: 'That one should not kill an Israelite,' and accordingly they allotted this only violation of it to judgments; against this wild gloss and practice, he speaks in the first clause: Ye have heard it said, Thou shalt not kill, and he that killeth, or committeth actual murder, is liable to judgment, and ye extend the violation of that command no farther; but I say to you, that causeless anger against thy brother is a violation of that command, and even that maketh a man liable to judgment. 2nd. They allotted that murder only to be judged by the council, or Sanhedrin, that was committed by a man in propria persona: let them speak their own sense, etc. Talm. in Sanhedrin, per. 9. "'Any one that kills his neighbor with his hand, as if he strike him with a sword, or with a stone that kills him, or strangle him till he die, or burn him in the fire, seeing that he kills him any how in his own person, lo! such a one must be put to death by the Sanhedrin; but he that hires another to kill his neighbor, or that sends his servants, and they kill him, or that violently thrusts him before a lion, or the like, and the beast kills him - any one of these is a shedder of blood, and the guilt of shedding of blood is upon him, and he is liable to death by the hand of Heaven, but he is not to be put to death by the Sanhedrin. And whence is the proof that it must be thus! Because it is said, He that sheddeth man's blood, by man shall his blood be shed. This is he that slays a man himself, and not by the hand of another. Your blood of your lives will I require. This is he that slays himself. At the hand of every beast will I require it. This is he that delivers up his neighbor before a beast to be rent in pieces. At the hand of man, even at the hand of every man's brother, will I require the life of man. This is he that hires others to kill his neighbor: In this interpretation, requiring is spoken of all the three; behold, their judgment is delivered over to Heaven (or God). And all these man-slayers and the like, who are not liable to death by the Sanhedrin, if the king of Israel will slay them by the judgment of the kingdom, and the law of nations, he may, etc.' Maym. ubi supr. per. 2. "You may observe in these wretched traditions a twofold killing, and a twofold judgment: a man's killing another in his own person, and with his own hand, and such a one liable to the judgment of the Sanhedrin, to be put to death by them, as a murderer; and a man that killed another by proxy, not with his own hand, not hiring another to kill him, or turning a beast or serpent upon him to kill him. This man is not to be judged and executed by the Sanhedrin, but, referred and reserved only to the judgment of God. So that we see plainly, from hence, in what sense the word judgment is used in the latter end of the preceding verse, and the first clause of this, namely, not for the judgment of any one of the Sanhedrins, as it is commonly understood, but for the judgment of God. In the former verse, Christ speaks their sense, and in the first clause of this, his own, in application to it. Ye have heard it said, that any man that kills is liable to the judgment of God; but I say unto you, that he that is but angry with his brother without a cause is liable to the judgment of God. You have heard it said, that he only that commits murder with his own hand is liable to the council, or Sanhedrin, as a murderer; but I say unto you, that he that but calls his brother racha, as common a word as ye make it, and a thing of nothing, he is liable to be judged by the Sanhedrin. "Lastly, he that saith to his brother, Thou fool, wicked one, or cast-away, shall be in danger of hell-fire, ενοχος εις γεενναν πυρος. There are two observable things in the words. The first is the change of case from what was before; there it was said τη κρισει τω συνεδριω, but here, εις γεενναν. It is but an emphatical raising of the sense, to make it the more feeling and to speak home. He that saith to his brother, Raka, shall be in danger of the council; but he that says, Thou fool, shall be in danger of a penalty even to hell-fire. And thus our Savior equals the sin and penalty in a very just parable. In just anger, with God's just anger and judgment; public reproach, with public correction by the council; and censuring for a child of hell, to the fire of hell. "2nd. It is not said εις πυρ γεεννης, To the fire of hell, but εις γεεννας πυρος, To a hell of fire; in which expression he sets the emphasis still higher. And, besides the reference to the valley of Hinnom, he seems to refer to that penalty used by the Sanhedrin of burning - the most bitter death that they used to put men to; the manner of which was thus: They set the malefactor in a dunghill up to the knees; and they put a towel about his neck, and one pulled one way, and another the opposite, till, by thus strangling him, they forced him to open his mouth. Then they poured boiling lead into his mouth, which went down into his belly, and so burnt his bowels. Talm. in Sanhedrin. per. 7. "Now, having spoken in the clause before, of being judged by the Sanhedrin, whose most terrible penalty was this burning, he doth in this clause raise the penalty higher; namely, of burning in hell; not with a little scalding lead, but even with a hell of fire." It is possible that our Lord might have reference to such customs as these. Introduction Of alms-giving, Mat 6:1-5 . Of prayer, Mat 6:6-8 . The Lord's prayer, or model according to which Christians should pray, Mat 6:9-13 . Of forgiveness, Mat 6:14 , Mat 6:15 . Of fasting, Mat 6:16 , Mat 6:17 . Of laying up treasures, Mat 6:18-21 . Of the single eye, Mat 6:22 , Mat 6:23 . The impossibility of serving two masters, Mat 6:24 . Of contentment and confidence in the Divine providence, Mat 6:25-32 . Directions about seeking the kingdom of God, Mat 6:33 , Mat 6:34 . Verse 1 That ye do not your alms - Δικαιοσυνην υμων μη ποιειν, perform not your acts of righteousness - such as alms-giving, fasting, and prayer, mentioned immediately after. Instead of δικαιοσυνην, righteousness, or acts of righteousness, the reading in the text, that which has been commonly received is ελεημοσυνην, alms. But the first reading has been inserted in several editions, and is supported by the Codd. Vatican and Bezae, some others, and several versions, all the Itala except one, and the Vulgate. The Latin fathers have justitiam, a word of the same meaning. Mr. Gregory has amply proved, צדקה tsidekeh, righteousness, was a common word for alms among the Jews. Works, 4th. p. 58, 1671. R. D. Kimchi says that צדקה tsidekeh, Isa 59:14 , means alms-giving; and the phrase נתן צדקה natan tsidekah, is used by the Jews to signify the giving of alms. The following passages from Dr. Lightfoot show that it was thus commonly used among the Jewish writers: - "It is questioned," says he, "whether Matthew wrote Ελεημοσυνην, alms, or Δικαιοσυνην, righteousness. I answer: - "I. That, our Savior certainly said צדקה tsidekah, righteousness, (or, in Syriac זדקתא zidkatha), I make no doubt at all; but, that that word could not be otherwise understood by the common people than of alms, there is as little doubt to be made. For although the word צדקה tsidekah, according to the idiom of the Old Testament, signifies nothing else than righteousness; yet now, when our Savior spoke these words, it signified nothing so much as alms. "II. Christ used also the same word זדקתא zidkatha, righteousness, in time three verses next following, and Matthew used the word ελεημοσυνην, alms; but by what right, I beseech you, should he call it δικαιοσυνην, righteousness, in the first verse, and ελεημοσυνην, alms, in the following; when Christ every where used one and the same word? Matthew might not change in Greek, where our Savior had not changed in Syriac: therefore we must say that the Lord Jesus used the word צדקה tsidekeh or זדקתא zidkatha, in these four first verses; but that, speaking in the dialect of common people, he was understood by the common people to speak of alms. Now they called

An eye for an eye, etc. This command is found in Ex 21:24, Lev 24:20, De 19:21. In these places it was given as a rule to regulate the decisions of judges. They were to take eye for eye, and tooth for tooth, and to inflict burning for a burning. As a judicial rule it is not unjust. Christ finds no fault with the rule as applied to magistrates, and does not take upon himself to repeal it. But, instead of confining it to magistrates, the Jews had extended it to private conduct, and made it the rule by which to take revenge. They considered themselves justified, by this rule, to inflict the same injury on others that they had received. Against this our Saviour remonstrates. He declares that the law had no reference to private revenge; that it was given only to regulate the magistrate; and that their private conduct was to be regulated by different principles. The general principle which he laid down was, that we are not to resist evil; that is, as it is in the Greek, not to set ourselves against an evil person who is injuring us. But even this general direction is not to be pressed too strictly. Christ did not intend to teach that we are to see our families murdered, or to be murdered ourselves, rather than to make resistance. The law of nature, and all laws, human and Divine, have justified self-defence, when life is in danger. It cannot surely be the intention to teach that a father should sit by coolly, and see his family butchered by savages, and not be allowed to defend them. Neither natural nor revealed religion ever did, or ever can, teach this doctrine. Our Saviour immediately explains what he means by it. Had he intended to refer it to a case where life is in danger, he would most surely have mentioned it. Such a case was far more worthy of statement than those which he did mention. A doctrine so unusual, so unlike all that the world had believed, and that the best men had acted on, deserved to be formally stated. Instead of doing this, however, he confines himself to smaller matters, to things of comparatively trivial interest, and says, that in these we had better take wrong than to enter into strife and lawsuits. The first case is, where we are smitten on the cheek. Rather than contend and fight, we should take it patiently, and turn the other cheek. This does not, however, prevent our remonstrating firmly, yet mildly, on the injustice of the thing, and insisting that justice should be done us, as is evident from the example of the Saviour himself. See Jn 18:23. The second evil mentioned is, where a man is litigious, and determined to take all the advantage the law can give him; following us with vexatious and expensive lawsuits. Our Saviour directs us, rather than to imitate him--rather than to contend with a revengeful spirit in courts of justice, and to perpetual broils--so take a trifling injury, and yield to him. This is merely a question about property, and not about conscience and life. Coat. The Jews wore two principal garments, an interior and an exterior. The interior, here called the " coat," or the tunic, was made commonly of linen, and encircled the whole body, extending down to the knees. Sometimes beneath this garment, as in the case of the priests, there was another garment, corresponding to pantaloons. The coat, or tunic, was extended to the neck, and had long or short sleeves. Over this was commonly worn an upper garment, here called " cloak," or mantle. It was made commonly nearly square, of different sizes, five or six cubits long, and as many broad, and wrapped around the body, and thrown off when labour was performed. This was the garment which is said to have been without seam, woven throughout, Jn 19:23. If, said Christ, an adversary wished to obtain, at law, one of these garments, rather than contend with him, let him have the other also. A reference to various articles of apparel occurs frequently in the New Testament, and it is desirable to have a correct view of the ancient mode of dress, in order to a correct understanding of the Bible. The Asiatic modes of dress are nearly the same from age to age; and hence it is not difficult to illustrate the passages where such a reference occurs. The ordinary dress consisted of the inner garment, the outer garment, the girdle, and the sandals. In regard to the sandals, Mt 3:11. The preceding cut will give a sufficiently accurate representation of the more simple and usual modes in which the garments were worn. The following cuts will also show the usual form and use of the girdle. In the girdle was the place of the purse, ( Mt 10:9 ) and to it the sword and dirk were commonly attached. Comp. 2Sam 20:8. In modern times, the pistols are also fastened to the girdle. It is the common place for the handkerchief, smoking materials, ink-horn, and in general the implements of one's profession. The girdle served to confine the loose flowing robe, or outer garment, to the body. It held the garment when it was tucked up, as it was usually in walking, or in labour. Thence, to gird up the loins became a significant figurative expression, denoting readiness for service, activity, labour, and watchfulness; and to loose the loins, denoted the giving way to repose and indolence, 2Kgs 4:29, Job 38:3 Isa 5:27, Lk 12:35, Jn 21:7. (d) "eye for an eye" Ex 21:24

But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also. 40 And if any man will sue thee at the law, and take away thy coat, let him have thy cloak also. 41 And whosoever shall compel thee to go a mile, go with him twain. 42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away. In these verses the law of retaliation is expounded, and in a manner repealed. Observe, I. What the Old-Testament permission was, in case of injury; and here the expression is only, Ye have heard that is has been said; not, as before, concerning the commands of the decalogue, that it has been said by, or to, them of old time. It not was a command, that every one should of necessity require such satisfaction; but they might lawfully insist upon it, if they pleased; an eye for an eye, and a tooth for a tooth. This we find, Exod. xxi. 24 ; Lev. xxiv. 20 ; Deut. xix. 21 ; in all which places it is appointed to be done by the magistrate, who bears not the sword in vain, but is the minister of God, an avenger to execute wrath, Rom. xiii. 4 . It was a direction to the judges of the Jewish nation what punishment to inflict in case of maims, for terror to such as would do mischief on the one hand, and for a restraint to such as have mischief done to them on the other hand, that they may not insist on a greater punishment than is proper: it is not a life for an eye, nor a limb for a tooth, but observe a proportion; and it is intimated ( Num. xxxv. 31 ), that the forfeiture in this case might be redeemed with money; for when it is provided that no ransom shall be taken for the life of a murderer, it is supposed that for maims a pecuniary satisfaction was allowed. But some of the Jewish teachers, who were not the most compassionate men in the world, insisted upon it as necessary that such revenge should be taken, even by private persons themselves, and that there was no room left for remission, or the acceptance of satisfaction. Even now, when they were under the government of the Roman magistrates, and consequently the judicial law fell to the ground of course, yet they were still zealous for any thing that looked harsh and severe. Now, so far this is in force with us, as a direction to magistrates, to use the sword of justice according to the good and wholesome laws of the land, for the terror of evil-doers, and the vindication of the oppressed. That judge neither feared God nor regarded man, who would not avenge the poor widow of her adversary, Luke xviii. 2, 3 . And it is in force as a rule to lawgivers, to provide accordingly, and wisely to apportion punishments to crimes, for the restraint of rapine and violence, and the protection of innocency. II. What the New-Testament precept is, as to the complainant himself, his duty is, to forgive the injury as done to himself, and no further to insist upon the punishment of it than is necessary to the public good: and this precept is consonant to the meekness of Christ, and the gentleness of his yoke. Two things Christ teaches us here: 1. We must not be revengeful ( v. 39 ); I say unto you, that ye resist not evil; —the evil person that is injurious to you. The resisting of any ill attempt upon us, is here as generally and expressly forbidden, as the resisting of the higher powers is ( Rom. xiii. 2 ); and yet this does not repeal the law of self-preservation, and the care we are to take of our families; we may avoid evil, and may resist it, so far as is necessary to our own security; but we must not render evil for evil, must not bear a grudge, nor avenge ourselves, nor study to be even with those that have treated us unkindly, but we must go beyond them by forgiving them, Prov. xx. 22 ; xxiv. 29 ; xxv. 21, 22 ; Rom. xii. 7 . The law of retaliation must be made consistent with the law of love: nor, if any have injured us, is our recompence in our own hands, but in the hands of God, to whose wrath we must give place; and sometimes in the hands of his viceregents, where it is necessary for the preservation of the public peace; but it will not justify us in hurting our brother to say that he began, for it is the second blow that makes the quarrel; and when we were injured, we had an opportunity not to justify our injuring him, but to show ourselves the true disciples of Christ, by forgiving him. Three things our Saviour specifies, to show that Christians must patiently yield to those who bear hard upon them, rather than contend; and these include others. (1.) A blow on the cheek, which is an injury to me in my body; " Whosoever shall smite thee on thy right cheek, " which is not only a hurt, but an affront and indignity ( 2 Cor. xi. 20 ), if a man in anger or scorn thus abuse thee, " turn to him the other cheek; " that is, "instead of avenging that injury, prepare for another, and bear it patiently: give not the rude man as good as he brings; do not challenge him, nor enter an action against him; if it be necessary to the public peace that he be bound to his good behaviour, leave that to the magistrate; but for thine own part, it will ordinarily be the wisest course to pass it by, and take no further notice of it: there are no bones broken, no great harm done, forgive it and forget it; and if proud fools think the worse of thee, and laugh at thee for it, all wise men will value and honour thee for it, as a follower of the blessed Jesus, who, though he was the Judge of Israel, did not smite those who smote him on the cheek," Micah v. 1 . Though this may perhaps, with some base spirits, expose us to the like affront another time, and so it is, in effect, to turn the other cheek, yet let not that disturb us, but let us trust God and his providence to protect us in the way of our duty. Perhaps, the forgiving of one injury may prevent another, when the avenging of it would but draw on another; some will be overcome by submission, who by resistance would but be the more exasperated, Prov. xxv. 22 . However, our recompence is in Christ's hands, who will reward us with eternal glory for the shame we thus patiently endure; and though it be not directly inflicted, it if be quietly borne for conscience' sake, and in conformity to Christ's example, it shall be put upon the score of suffering for Christ. (2.) The loss of a coat, which is a wrong to me in my estate ( v. 40 ); If any man will sue thee at the law, and take away thy coat. It is a hard case. Note, It is common for legal processes to be made use of for the doing of greatest injuries. Though judges be just and circumspect, yet it is possible for bad men who make no conscience of oaths and forgeries, by course of law to force off the coat from a man's back. Marvel not at the matter ( Eccl. v. 8 ), but, in such a case, rather than go to the law by way of revenge, rather than exhibit a cross bill, or stand out to the utmost, in defence of that which is thy undoubted right, let him even take thy cloak also. If the matter be small, which we may lose without an considerable damage to our families, it is good to submit to it for peace' sake. "It will not cost thee so much to buy another cloak, as it will cost thee by course of law to recover that; and therefore unless thou canst get it again by fair means, it is better to let him take it." (3.) The going a mile by constraint, which is a wrong to me in my liberty ( v. 41 ); " Whosoever shall compel thee to go a mile, to run an errand for him, or to wait upon him, grudge not at it, but go with him two miles rather than fall out with him:" say not, "I would do it, if I were not compelled to it, but I hate to be forced;" rather say, "Therefore I will do it, for otherwise there will be a quarrel;" and it is better to serve him, than to serve thy own lusts of pride and revenge. Some give this sense of it: The Jews taught that the disciples of the wise, and the students of the law, were not to be pressed, as others might, by the king's officers, to travel upon the public service; but Christ will not have his disciples to insist upon this privilege, but to comply rather than offend the government. The sum of all is, that Christians must not be litigious; small injuries must be submitted to, and no notice taken of them; and if the injury be such as requires us to seek reparation, it must be for a good end, and without thought of revenge: though we must not invite injuries, yet we must meet them cheerfully in the way of duty, and make the best of them. If any say, Flesh and blood cannot pass by such an affront, let them remember, that flesh and blood shall not inherit the kingdom of God. 2. We must be charitable and beneficent ( v. 42 ); must not only do no hurt to our neighbours, but labour to do them all the good we can. (1.) We must be ready to give; " Give to him that asketh thee. If thou has an ability, look upon the request of the poor as giving thee an opportunity for the duty of almsgiving." When a real object of charity presents itself, we should give at the first word: Give a portion to seven, and also to eight; yet the affairs of our charity must be guided with discretion ( Ps. cxii. 5 ), lest we give that to the idle and unworthy, which should be given to those that are necessitous, and deserve well. What God says to us, we should be ready to say to our poor brethren, Ask, and it shall be given you. (2.) We must be ready to lend. This is sometimes as great a piece of charity as giving; as it not only relieves the present exigency, but obliges the borrower to providence, industry, and honesty; and therefore, " From him that would borrow of thee something to live on, or something to trade on, turn not thou away: shun not those that thou knowest have such a request to make of thee, nor contrive excuses to shake them off." Be easy of access to him that would borrow: though he be bashful, and have not confidence to make known his case and beg the favour, yet thou knowest both his need and his desire, and therefore offer him the kindness. Exorabor antequam rogor; honestis precibus occuram—I will be prevailed on before I am entreated; I will anticipate the becoming petition. Seneca, De Vitâ Beatâ. It becomes us to be thus forward in acts of kindness, for before we call, God hears us, and prevents us with the blessings of his goodness. The Sermon on the Mount. 43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44

Ye have heard - Our Lord proceeds to enforce such meekness and love on those who are persecuted for righteousness' sake (which he pursues to the end of the chapter) as were utterly unknown to the scribes and Pharisees. It hath been said - In the law, as a direction to judges, in ease of violent and barbarous assaults. An eye for an eye, and a tooth for a tooth - And this has been interpreted, as encouraging bitter and rigorous revenge. Deut 19:21 .

This text also has been the occasion of much inquiry and error to nearly all the teachers who have not known how to distinguish rightly between secular and spiritual matters, between the kingdom of Christ and of the world. For when these two are confounded and not clearly and accurately separated, these matters can never be correctly understood in Christendom, as I have often said and shown. Now we have thus far heard nothing else than that Christ directed his teaching against the Pharisees, who were misleading the people, both by their teaching and their way of living, and were misinterpreting and perverting God’s command in such a way that the outcome was only sham saints, as it is to this day. For we find always among the preachers some (if not the majority) such Jewish saints, who teach nothing more than about sin and piety in external works. As now in previous passages he rebuked and rejected their teaching and false interpretation, he here also takes up the passage, that stands recorded in the law of Moses, for those to whom was committed governmental authority, and who were to punish with the sword, that they should and had to take eye for eye and tooth for tooth; in such a way, that they sinned just as heavily if they failed to use the commanded sword and punishment, as did the others who seized the sword and took revenge themselves, without command: as in former passages, he who did not dwell and abide with his wife, to whom he had been married, sinned just as much as he who dwelt unmarried with another woman. That they now had perverted and confounded, so that they applied to themselves this text, that was meant only for the authorities, and they interpreted it in such a way, that also every one might take vengeance upon his own responsibility, take eye for eye, etc., just as they had confounded matters in other passages, and applied to themselves the being angry, which belongs to and was enjoined upon the authorities; also they had torn away from its connection with married life the carnal desire; in the same way, too, they had perverted swearing, aside from its proper use in time of need and for purposes of love, to their own trivial habit and other abuses. Now comes Christ and overturns this perverted, false notion and theory, gives the authorities their due, but teaches his Christians, so distinctly as individuals, aside from official position and authority, how they are to live, personally, that they desire no revenge, and that they be so disposed, if one smites them on one cheek, that they may be ready, if necessary, to turn to him the other also, and not only refrain from taking revenge with the fist, but also in heart, with their thoughts and all their faculties. In short, he calls for a heart that is not impatient, revengeful or disposed to break the peace. This is now a righteousness very different from what they taught and held, and yet they wanted to deck themselves out with texts from Moses, that one might readily avenge himself and offer resistance, if he were violently attacked, because it stands in the text: An eye for an eye, a tooth for a tooth, etc. Now many people have stumbled at this saying, and not only the Jews, but even Christians, have stumbled at it. For it seemed to them too strict and hard, that one must not resist evil at all, since we must have law and punishment among us; and some have quoted in opposition the example of Christ, John 18:23, when he was smitten on the one cheek, before the priest Annas, and yet did not offer the other, but asserted his innocence and rebuked the servant of the priest, which seems in violation of this text. Therefore they said that it was not necessary to turn the other cheek to the smiter, and they came to the relief of the text in this way, that it is enough that one is ready at heart to offer also the other; which may not be untruthfully said, but was not rightly understood. For they suppose that to offer the other cheek to the smiter means that one must say to him: See, thou hast this cheek too, and smite me again; or that we are to throw the cloak to him who wants to take the coat. If that were the meaning, then we would have to give up at last house and home, wife and child. Therefore we say that here no more is intended than that every Christian is taught that he must be willing and patient to suffer whatever is necessary, and not seek revenge or strike back. But still the question and dispute here remain, whether one is to suffer all sorts of things from everybody, and in no case make any resistance; also if we are not to contend or complain before the court, or to claim or demand one’s own. For if this were absolutely forbidden, there would be a strange state of affairs, so that one would have to submit to everybody’s caprice and insolence, and no one could be safe from another, or keep anything, and at last there would thus be no government at all. To answer this, thou must always observe this main point, that Christ is preaching for his Christians alone, and means to teach them what kind of people they are to be, in contrast with the carnal notions and thoughts which then were still cleaving to the apostles, who supposed that he would establish a new government and empire, and give them places in it, so that they might rule as lords, and bring into subjection to them their enemies and the evil world; as indeed flesh and blood always wishes and seeks in the gospel that it may have its rule, honor and advantage, and have nothing to suffer; after this, too, the pope has hankered, and has come to rule in such a way that his establishment has become a mere secular government, and one so dreaded that the whole world has to be subject to him. So we now see, too, that all the world is seeking its own in the gospel [is selfishly using the gospel], and thus so many sects and parties arise, that aim at nothing else than how they can push themselves forward and make masters of themselves, and crush out others; as Munzer began with his peasants, and as others have shown who imitated his example. And even real Christians are tempted in the same way, when they see things going so badly in the world, even in their own sphere, so that they feel like laying hold and managing things. But it ought not to be so, and no one should think that God wants to let us govern and rule with secular law and punishment; but the deportment of Christians should be totally different from this, so that they have nothing to do with such things or even to care about them, but should let those to whom such things are committed care for the division of property, trading, punishing, protecting, etc., and be content with their disposal of them; as Christ teaches: Give to Caesar the things which are Caesar’s. For we are transferred to a different, higher sphere, which is a divine, eternal kingdom, where we need none of the things that belong to the world, but every one is in Christ a lord for himself, both over devil and world, as has been told elsewhere. Those now who are part of this same secular administration, must necessarily have control of right and punishment, and observe the distinction of rank, of persons, dispose of and divide property, so that all things are well-ordered, and every one may know what he is to do and have; and no one should interfere in the office of another, nor impose upon another, or take what belongs to him. For these things we have lawyers, who are to teach this and manage such matters. But the gospel has nothing to do with such things, but teaches how the heart is to stand related to God; and in all such matters it should be so disposed that it remains pure, and does not stumble upon a false righteousness. This distinction mark and observe carefully, as being the very foundation principle in accordance with which we can easily answer such questions, so that you may see what Christ is speaking about, and who are the people to whom he is preaching, namely, concerning spiritual matters and life, and for his Christians, how they are to live before God and in the world, and conduct themselves so that their heart may cleave to God, and have no concern about worldly government, authority, power, punishment, anger, revenge, etc. If now one asks whether a Christian’s to go to law, or defend himself, etc., then answer simply: No. For a Christian is such a person who has nothing to do with such worldly affairs and law, and belongs to such a kingdom or government in which the only current rule is, as we pray: Forgive us our debts as we forgive our debtors. Here there should be nothing but mutual love and service, even towards those who do not love us, but are hostile to us, and do us harm and injury, etc. Therefore he says to such that they shall not resist evil, and even not seek revenge, but that they should turn the other cheek to him who strikes them, etc. And then there is another question, whether a Christian may be a man in a secular position and conduct the office and work of a ruler or judge, in such a way that the two persons or two kinds of office are joined in one man, and he thus be a Christian and a prince, judge, lord, servant, maid, which are merely worldly persons, for they belong to the sphere of the world. To this we answer: Yes. For God has Himself ordained and appointed this worldly sphere and these distinctions, and has besides confirmed and praised them by his word. For otherwise this life could not endure, and we are included in them, yes, born in them, before we became Christians. Therefore we must remain in them, too, as long as we are here upon earth; but only so far as our outward, worldly life and condition are concerned. Therefore it is not indeed possible to ignore these secular relations, for a Christian must be some kind of a worldly person, because he, at least as to body and property, is under the emperor; but as to his own person, according to his spiritual life, he is only under Christ, and not under the authority of the emperor or of any man. And yet externally he is subject to and under obligations to him, in so far as he is in a civil position or office, has house and home, wife and child; for all such things are of the emperor. Therefore he must necessarily do what he commands him, and what is required by such an external life, and does wrong, if he should have house, wife, child, servants, and would not nourish or protect them, if necessary; and it would not suffice for him to say that he was a Christian, and had to forsake everything or let it be taken from him, etc.; but he must be told: You are now under the control of the emperor, where you do not count as a Christian, but as a father, lord, prince, etc. A Christian you are, as to your own person, but as to your servant you are another person, and are bound to protect him. See, we are now speaking of a Christian in relation, not of him as a Christian, but as bound in this life to another person, whom he has under or over him, or also alongside of him, as lord, lady, wife, child, neighbor, etc., when one is bound to defend, shield and protect another, if he can. Therefore it would not be right to teach here to turn the other cheek and to throw away the cloak after the coat. For that would be just playing the fool, as was said of a cranky saint, who allowed the lice to nibble at him, and would not kill any of them on account of this text, asserting that one must suffer and not resist evil. Are you a prince, judge, lord, lady, etc., and do you have people under you, and want to know what is becoming in you? Then you do not need to inquire of Christ, but consult the law of the emperor or of your state, which will soon tell you how you are to conduct yourself towards your inferiors and protect them. What kind of a foolish mother would she be, who would not defend her child against a wolf or a dog and deliver it, and then say: A Christian must not defend himself? Ought we not to teach her by a good flogging, and say: Are you a mother? then do a mother’s duty, that is committed to you, and which Christ has not abrogated, but much rather confirmed. Thus we read of many holy martyrs, who under infidel emperors and lords have gone forth to war, when summoned, and in all good conscience have struck right and left and killed, just as others, so that in this respect there was no difference between Christians and heathen; and yet they did nothing contrary to this text. For they did it not as Christians, for their own person, but as obedient members and subjects, under obligation to secular person and authority. But if you are free and not obligated to such secular authority, then you have here a different rule, as a different person. Therefore only learn the difference between the two persons that a Christian must carry at the same time upon earth, because he lives among other people and must use the goods of the world and of the emperor, just as well as the heathen. For he has the same blood and flesh that he must maintain, not through the spiritual authority but through the land and soil that belongs to the emperor, etc., until he is bodily removed altogether out of this life into another. If now this is properly distinguished, just how far the personality of the Christian and that of the man of the world extends, you can nicely explain all these sayings and apply them properly where they belong, so that one may not mix and confound them together as the pope has clone with his teaching and ruling. This is now what we have to say of the person who is obligated toward other persons under secular rule, which is called that of father, mother, lord and lady, etc. But how is it, if only your own person is concerned, so that injury or injustice is done to yourself, whether it is proper then to oppose this with violence and defend one’s self? Answer: No. For here even the principles of the world and of the emperor themselves teach: Striking back provokes quarrels, and he who strikes back invokes injury. For by so doing he becomes obnoxious to judicial authority and loses his right; just as in other cases, as when some one robs or steals from you, you have no right to steal or rob from him and forcibly to take anything from him. But we are generally disposed to avenge ourselves quickly, before one has time to look about himself. But this ought not so to be. But if you are not willing or able to endure it, then you may go before the judge with him and there maintain your cause. For he allows it to happen that you in the ordinary way demand and take your rights, but so that you are careful not to have a revengeful heart. So a judge may properly punish and put to death, and yet he is forbidden thereby to have hatred or a spirit of vengeance in his heart; as it often happens, that one abuses his office to gratify his own caprice. If now, however, this does not occur, and you simply seek to protect and maintain yourself properly against violence and abuse, not to avenge yourself or injure your neighbor, then you do no wrong; for when the heart is pure then all is right and well done. But there is danger here, for the reason that the world, along with flesh and blood, is evil, and it always seeks its own, and nevertheless wears a plausible appearance and conceals the scoundrel. So it is not forbidden to go to law and lodge complaint against injustice, violence, etc., if only the heart be not faulty, but equally patient as before, and one is doing it only to maintain what is right and not give place to what is wrong, and from sincere love for righteousness; as I gave an illustration above from the case of Joseph, the holy, who complained of his brothers to their father, when they had done something wrong and an evil report had gone abroad about them; and he is praised for this, for he did it not out of an evil heart, that he wanted to betray them, or wanted to create strife, as they regarded it, and in consequence became hostile to him; but he did it out of a friendly, brotherly heart, for their good. For he did not like to see that they should be the objects of an evil report, so that it could not be said that he sought revenge or meant harm, but did it for their good, and suffered in consequence of their blaming him with mischief. This we read, too, in the Gospel, Matthew 18, in the parable of the servant to whom his lord forgave all his debt, and he was not willing to forgive his fellow-servant a small debt, that the other servants were very sorry, and told this to their master, not because they were revengeful or glad of his misfortune, but kept fist, heart and mouth quiet, so that they did not swear, or carry slanderous reports to others, but brought the matter before their master, whose business it was to punish, and they sought what was right, but with a truly Christian heart, as those who were under obligation to their master to be true to him; for so it should necessarily be, whether in a house or in a city: if a pious, faithful servant or subject sees another do wrong or injury to his master, that he report it to him and shield him from harm; in like manner, a pious citizen, if he see violence and harm done to his neighbor, that he help and defend him. These are all secular transactions which Christ has not forbidden, but rather sanctioned. For it must surely not be that we are to give room and occasion for every one’s caprice, and submit to it in silence and do nothing about it, if we can in the usual way succeed in defending ourselves; although, otherwise, we must necessarily suffer, if injustice and violence are done to us. For we must not sanction what is wrong, but give witness to the truth, and may properly appeal to the law, against violence and outrage; as Christ himself before the high-priest Annas made his appeal to justice, and yet, notwithstanding, submitted to be smitten, and offered not only the other cheek, but his whole body. Behold, you have thus an excellent, clear statement as to how you are to proceed in both these cases, so that we have no need of the prolix and dangerous glosses that used to be sought after; but, so that we keep things apart, and do not mix them, in order that each may move in its own sphere and yet both be effective, namely, in such a way that a Christian may, without sin, carry on all kinds of worldly business, but not as a Christian, but as a worldly person, and yet his heart remain pure in his Christianity, as Christ demands; which the world cannot do, but it abuses all worldly ordinances and law, yes, all creatures, contrary to the command of God. Thus, if a Christian goes to war, or sits and acts as a judge, and punishes or sues his neighbor, this he does not as a Christian, but as a warrior, judge, jurist, etc.; but retains nevertheless a Christian heart, desiring to harm no one, and sorry that an evil must befall his neighbor; and he lives thus at the same time as a Christian towards everybody, who suffers all sorts of things, for his own person in the world, and yet along with this also, as a worldly person, holds fast, uses and does everything that the law of the land, or city, or family demands. In short, a Christian, as a Christian, lives for none of those things that one sees in him, in this outward life. For all this belongs to the government of the emperor; which Christ does not mean to overthrow, nor to teach that we are to run away from it, and to leave the world or one’s office or place in society; but we are to make use of this rule and established order, and remain under our obligation to it, and yet inwardly live under another rule that has nothing whatever to do with that ones also does not hinder it, but readily endures its presence alongside. Thus we now approach the text with this distinction [in view] and make all these various applications of it, namely, that a Christian is not to resist any evil; again, that a worldly person is to oppose all evil, so far as his official position calls for it. How the head of a family is not to allow his servants to oppose him or to abuse each other, etc., so also a Christian is not to have a dispute with any one, but to give up both coat and cloak when they are taken from him. But a worldly person is to protect and defend himself by appealing to law, if he can, against violence and outrage. In short, in the kingdom of Christ the law demands the enduring of everything, forgiving and repaying good with evil. Again, under the rule of the Emperor we should endure no wrong, but guard against evil and punish it, and help to defend and maintain the right, as each one’s office or position demands. But if you say: Yes, still Christ says here in plain words: Resist not evil, that sounds so distinct, as if it were absolutely forbidden? Answer: Yes, but see to whom he says this. For he does not say there is to be no resisting of evil, for that would be a downright overturning of all rule and authority; but thus he speaks: You, you shall not do it. What are these You? They are the disciples of Christ whom he is teaching how they are to live as to themselves, aside from the worldly government. For to be Christians is a different thing (as has been sufficiently stated), from holding and executing a worldly office or calling. Therefore he means to say: Let him who is clothed with worldly authority resist evil, execute justice, punish, etc., as the jurists and the laws teach; to you, however, as my disciples, whom I teach, not how you are to regulate yourselves outwardly, but how you are to live before God, I say: You shall not resist evil, but suffer all sorts of things, and have a pure, friendly heart towards those who do to you wrong or violence; and if some one takes your coat, that you do not seek revenge, but rather let him take your cloak also, if you cannot prevent it, etc. He states two ways by which one suffers wrong, or has his own taken from him. In the first place, through mere violence and outrage, as when one is smitten on the mouth, or openly robbed, without any warrant of law; that means, to strike upon the one cheek. Secondly, if it is not open violence, but is done under the semblance and with help of the law; as when one seeks an occasion against you before the law, as if he had a claim upon you, so that he may compel you to give up your own. That Christ calls taking your coat by law, when one denies your right to your own, and you must both innocently suffer injustice and besides be held guilty as if you were in the wrong, etc.; not that you suffer injury or violence by the law, which is appointed to defend the pious: but, that scamps and scoundrels are sitting as judges and in office, whose business it is to execute justice, and yet, if one cannot get at you with violence, they turn and twist the law, and make an ill use of it according to their caprice; just as the world artfully and daily does, so that now nothing is so common as to make right wrong, and right out of wrong, by all sorts of sudden expedients and queer tricks. Most frequently, however, this happens to pious Christians, to whom the world is at any rate hostile, and takes pleasure in tormenting. Therefore Christ tells them of it beforehand, that they must expect this in the world, and must submit to suffering, especially if it happens because they are Christians, that is, on account of the gospel and the spiritual government, so that on its account they expect abuse, and let everything take its course. For we must at all events suffer, since as single persons we cannot do anything or defend ourselves against the authorities if they set themselves against us. Otherwise, if this be not the case, and you can defend and protect yourself by means of the law, so that justice is done to you or yours, then you do right, and ought to do it. V.42. Give to him that asketh thee, and from him that would borrow of thee turn not thou away. He indicates three things that Christians are to endure in temporal things: that they allow things to be taken from them, that they suffer willingly and freely give. Here they (the scribes) taught no further than the law of the world and of the Emperor reaches, which does not bid you to give your own to another, nor to allow it to be taken from you; but it teaches you how to manage and deal with your property, so that you get an equivalent for it by buying, selling, exchanging, etc. Now Christ has nothing to say about this, but lets things take their course, as reason teaches, how one is to divide property, to trade, etc. But he shows what a Christian ought to have, over and above all this, namely, these three things, that he allows things to be taken from him, either by violence or with the semblance of right; also, that he cheerfully gives, and also cheerfully lends. Therefore, we must here again distinguish between secular law and the teaching of Christ. According to secular law you may properly use your possessions, trade with them, buy and sell; as we read of the holy patriarchs, that they dealt with money and property, like other people, just as it must indeed be if we will live among the people, nourish wife and children, etc. For this all belongs to such a life, so that the belly can claim its own, and it is just as necessary as eating and drinking. But over and above this, Christ teaches you, that in all these things you should nevertheless be ready gladly to let things be taken from you, to do good, or to give, and also to suffer, if you can, and to endure violence, not alone with your property, but also with your life, as has been explained under the previous text; and all this especially for the sake of the Lord Christ, if one tries to get at you because of the gospel, so that in that case you are ready to give up not only your coat but your cloak also, not only property and honor, but also your very life. For in such a case there can be no doubt, and a different case, indeed, can not easily occur. For in other cases, which belong to worldly affairs and government, you have judges and law, if injustice or violence be done to you, that you can appeal to and find help. But if you cannot secure justice or protection, then you must suffer; just as those even must suffer who are not Christians. But here we must see to it, that we do not give knaves and rogues a chance to take advantage of the doctrine and assert: The Christians must suffer in every way, therefore we may confidently encroach upon their property, take and steal it; and a Christian must submit to sit there with all that he has before ever), desperate scoundrel, so that everything is open before him, and one must give or lend to him as much as he wants, and not demand it again, etc.; as the wretched, renegade Emperor Julian made merry over this text, and took from the Christians whatever he wanted, saying that he wanted to pay them in their own coin. No, my dear fellow, that’s not the way. It is indeed true, that Christians are to be ready to endure all manner of suffering; but if you come before the judge, or fall into the hands of the hangman, then look out for what he will make you suffer. A Christian must expect to suffer what is done to him by you and every one else; but it is not his duty to allow free play for your caprice, if he can prevent it by an appeal to the law and by the help of the authorities. And although the authorities may not be willing to protect him, or even may themselves act with violence, he is not on that account to ignore the treatment as if he sanctioned it. So also here, although he ought to lend and give to every one that asks him; yet if he knows that he is a scoundrel, it is not his duty to give to him. For Christ does not require me to give my own to every knave, and withhold it from my own and others, who need it, whom I am besides bound to help, and then myself be in want and a burden to others. For he does not say that we are to give and to lend to everybody, but to him who asks us, as the one who is in need, etc., not to the one who capriciously wants to force something from us, as those who already have enough, or who want to feed themselves without work by imposing on other people. Therefore we ought to see to it and know what sort of people we may have in any place, who may be poor and without property, or who are not [in this condition], and not encourage every scamp or tramp who has no need and could very well provide for himself. For there is plenty of such trash now roaming about the country, who want to avail themselves of this teaching, and under its sanction revel upon the property of others, and squander everything, and so wander from one place to another. We ought to turn such fellows over to the constable, and let them be taught something else, that they must not deceive pious people with their crankiness. St. Paul teaches this in 2 Corinthians 8:13, where he himself is asking for a contribution from the Corinthians for the poor Christians in the famine, so that it should not be given with the intention that the others should have ease and they should have trouble, that is, that they should have trouble and labor, and themselves suffer want, so that the others should be put in good humor by their gifts; and in 2 Thessalonians 3:6, he commands the Christians that they shall withdraw from such as walk unworthily; but each one is to work quietly, eat his own bread and not be a burden to others; and concludes that he who will not work shall also not eat. Therefore, he who can work shall know that this is God’s command, that he do something to provide for himself and not be burdensome to others. For there are still enough of those who need it, so that we besides have enough to lend and give, as the Scriptures say, Deuteronomy 15:11: The poor shall never cease out of the land. For we are, therefore, not to lend and give in such a way, that we fling our gifts away into the wind, and do not see to whom we give them; but we are first to open our eyes, who he is, whether he is petens, (as Christ says,) that is, whether he is in need, and is properly asking, or whether it is a deceiver or a scamp. In this case you must act as a worldly person, so that you may be prudent as you are living among the people, and may know the poor, and see what kind of people you are dealing with, and to whom you should or should not give. If you then see that it is an honest seeker, open your hand and lend to him, if he can repay you again. But if he cannot, then bestow it upon him and square the account; as there are pious people who would gladly work and provide for themselves, with wife and children, and yet they cannot succeed, but now and then get into debt and trouble; for such every town should have its common treasury and alms, and church officers who should find out who these people are, and how they live, etc., so that one does not encourage lazy tramps or burden the community. V.43-48. Ye have heard that it hath been said, Thou shall love thy neighbor and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hale you, and pray for them that despitefully use you, and persecute you; that ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have